GENESIS God’s Story of Redemption
Teaching Notes for Leaders of Presbyterian Women
2006-2007
by Sandy Sturch 2 - 2 -
2 3 - 3 -
TABLE OF CONTENTS
About the Notes ...... 3
Introduction ...... 5
Lesson One Creation – Genesis 1–2:3; Genesis 2:4-25 ...... 9
Lesson Two The Fall – Genesis 3 ...... 23
Lesson Three Cain & Abel – Genesis 4-5 ...... 38
Lesson Four Part A – Noah and the Flood – Genesis 6-9...... 51 Part B – Abraham and Sarah – Genesis 12-21, selected verses...... 67
Lesson Five Hagar and Ishmael – Genesis 16; 21:1-21...... 81
Lesson Six Abraham & Isaac – Genesis 22:1-19...... 94
Lesson Seven Isaac & Rebekah – Genesis 24...... 107
Lesson Eight Jacob and His Sons – Genesis 25:19 – 35:29 (selected verses)...... 116
Lesson Nine Joseph and His Brothers – Genesis 37, 39-50 (selected verses)...... 134
3 4 - 4 -
ABOUT THE NOTES
Genesis, the first book of the Bible, lays the foundation for understanding the rest of Scripture. It is a book of theology, told in narrative form. The stories are masterfully woven together, making it one of the most enjoyable books of the Bible to read. However, embedded in the carefully chosen words are layer upon layer of biblical truths, making it also one of the most challenging books of the Bible to study.
Our goal is to tell the stories of Genesis simply, without diminishing the focus on the important theological truths contained therein. If we do not understand the theology of Genesis we cannot adequately understand the rest of Scripture. It is in these stories that God is revealed so that we learn his attributes and character. It is also through these stories that we learn who we are, created in the image of God, to be partners with God in ruling and having dominion over creation; to have fellowship with our Creator and with each other, enjoying life to its fullest, as God intended it to be. However, we will also learn of our exceeding sinfulness that has no remedy apart from the love and forgiveness of God. God’s story of redemption begins to unfold in Genesis, continuing throughout Scripture, until God’s good creation is fully restored through the eternal reign of Jesus Christ. Genesis is foundational to our understanding of the gospel.
One Bible study a month in a Presbyterian Women’s circle cannot possibly do justice to the teaching of Genesis. Therefore, our goal is to provide teaching that is simple and relevant, in a theological framework that will be instructive to our lives as followers of Jesus Christ. We will look at what the Scripture says, what it meant to the people to whom it was originally written, and what is means to us today. Therefore, wherever appropriate, we will include New Testament cross-references that enlighten our understanding of redemption through Christ. May the goal and prayer of every leader be to impart not intellectual knowledge only, but to see transformed lives as the Spirit works through the teaching of God’s Word.
These can be stand-alone lessons, or they can be combined with materials from the Horizons Bible Study, In the Beginning, Perspectives on Genesis. It is up to you as a leader to decide how to use this material in the best way for your group. You may wish to read through both resources and decide in advance what material you want to cover. Remember, you can’t teach it all! In making your decision, go with what you feel in your heart will be transformational rather than simply informational.
The conviction that under-girds my perspective in studying Scripture is that, no matter how many human authors and editors were involved, the finished product of the biblical canon is the work of the Holy Spirit. I believe Scripture to be the inspired and authoritative Word of God. These two scriptures continue to give me confidence as I teach and write:
4 5 - 5 -
2 Timothy 3:16-17 All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work. 2 Peter 1:20-21 Above all, you must understand that no prophecy of Scripture came about by the prophet's own interpretation. For prophecy never had its origin in the will of man, but men spoke from God as they were carried along by the Holy Spirit.
I write as a layperson, relying on the work of biblical scholars and trusting in the guidance of the Holy Spirit as I select what I think will be helpful in teaching Genesis. The questions at the end of each lesson are to guide your group discussion. Use them as you wish or write your own. If in your preparation you will read the questions first, this might help formulate in your mind where you want to go with the lesson. All biblical references are quoted in the New International Version (NIV), unless stated otherwise.
A word of explanation about the use of pronouns for God: While I understand that God is neither male nor female, and that God is other than and apart from creation, I prefer to call God by the names and pronouns used in Scripture. That being said, I do think it is appropriate to use inclusive pronouns for humans when the biblical text uses male pronouns to refer to both male and female persons.
This year it will be helpful for everyone to read the complete biblical text before coming to your circle meeting. At the meeting, you will want to read the portions of the text you will highlight in the lesson, but you won’t have time to read the whole context. I will print out as many references as I can in the outline, but this will not be sufficient for getting the whole picture. So please stress the importance of reading the Scripture before coming to your meeting. These days of electronic mail, you might be able to remind most of your women to read the text in advance.
May the Lord empower you with the Holy Spirit as you teach this year. Remember to pray throughout the whole time you are preparing your lesson so that the Spirit will instruct you rather than relying on your own whims. Pray for those who will come, that the Lord will prepare their hearts to hear the message that is appropriate for their needs, hearing not your words but God’s words through the Spirit. This is the only possibility of transformation.
Sandy Sturch 213 Robledo Verde San Antonio, TX 78232 210-494-7157 [email protected]
5 INTRODUCTION
Why is it important to study Genesis? Genesis means beginning. The first book of the Bible is so named because it is the beginning of God’s story—the story of God’s creation of all that is; the story of human disobedience and its tragic consequences; the story of God’s choosing Abraham to form a covenant people through whom God would bless the world––the story of redemption.
Genesis is the theological foundation of the rest of Scripture. Genesis begins the story of redemption history, which continues through the last chapter of the Book of Revelation. Genesis is foundational for understanding who God is and who we are as his created beings. We learn in Genesis how sin entered the world and was passed from one generation to another, rendering us totally incapable of conquering sin in our own human strength. Through the family histories of Genesis, we learn of God’s infinite love and patience, continuing to call us back to himself. Genesis is filled with God’s grace and compassion; yet we also see God in his holiness and justice; a God who is not willing to let sin run rampant and unrestrained. As God called the world into being and formed it to reflect his glory, so it is God, we learn in Genesis, who called and formed a covenant people to reflect his glory and be a blessing to the whole world. When we understand the teaching of this marvelous book, everything else in Scripture begins to make sense.
What does Genesis cover? Historically, Genesis begins with the creation of the world and ends with the death of Joseph in Egypt (ca. 1600 B.C.?). The book is divided into two parts. Part one is prehistory (chs. 1-11), which includes the stories of creation, human origins, the fall of humanity, and the relentless progress of evil, played out against the backdrop of God’s patience and love. This is told through the stories of Adam, Seth, and Noah. Part two is the story of redemption through Abraham and his seed (chs. 12- 50).
How is the book divided? After the prologue representing the creation of the cosmos (1:1-2:3), the author of Genesis introduces ten new divine initiatives in salvation history, told through ten genealogies, which become the divisions of the book. Ten times in Genesis we read, “This is the account [genealogy/family history] of,” a term which can refer to both genealogies proper or family stories. For instance, the stories of Abraham, Jacob, and Joseph each come under the family story or account of their father (Terah, Isaac, and Jacob). The focus is not so much on these fathers as it is on their descendants. Each family account reveals God’s sovereign call to the one usually “least likely to succeed,” or the one not legally qualified to receive the inheritance. And through the stories of strengths, weaknesses, barrenness, bad choices, and family corruption, we see the sovereign hand of God protecting and preserving, electing and rejecting, so that his ultimate will is done, according to the covenant promises. 7 - 7 -
These are the ten divisions, or family genealogies, in Genesis:1
The account of the line of the heavens and the earth – 2:4-4:26 (This first account is an ad hoc literary creation. Obviously the inanimate heaven and earth cannot give birth to Adam, but he has no human parentage.) The account of Adam’s line –– 5:1-6:8 The account of Noah’s line –– 6:9-9:29 The account of the line of Noah’s sons –– 10:1-11:9 The account of Shem’s line –– 11:10-26 The account of Terah’s line –– 11:27-25:11 The account of Ishmael’s line –– 25:12-18 The account of Isaac’s line –– 25:19-35:29 The account of Esau’s line –– 36:1-37:1 The account of Jacob’s line –– 37:2-50:26
There is no way we, in nine lessons, can even begin to study all this material. But with this framework, you will be able at least to identify where a particular story fits. Maybe you will be intrigued to come back later and study Genesis in more detail.
Who wrote Genesis? The Book of Genesis is the first book of the Pentateuch (meaning five-volume book). The Pentateuch itself comes to us as an anonymous work and apparently was intended to be read as such.2 However, the Pentateuch attributes large portions of its content to Moses. Jesus and his followers likewise assume this point of view (Matt. 8:4; Luke 16:31; 24:27, 44; John 1:17; Acts 3:22). Jesus says Moses gave the Jews circumcision (John 7:22); cf. Acts 15:1). The regulations of circumcision are given extensively in Gen. 17:9-14, not in Lev. 12:3, which suggests that Jesus thought of Moses as the author of Genesis.3 Early and reliable tradition has also ascribed the authorship of the Pentateuch to Moses. Historically, both Christians and Jews have held that Moses was the author/compiler of the Pentateuch.
The narrator’s inspiration from God, who cannot lie, is sufficient to guarantee its truthfulness without other historical corroboration, but the author of Genesis represents himself as a historian, not as a prophet who received visions of events. He gives an essentially coherent chronological succession of events, using the Hebrew narrative verb form. He validates his material as much as possible by locating his story in time and space (e.g., 2:10-14), tracing genealogies (e.g., 5:1- 32), giving evidence of various sorts that validate his history (e.g., 11:9), and citing sources (5:1).4
Scholars accept that it is entirely possible that Moses had many sources of information available to him in both written and oral form. (Keep in mind that Moses received the most advanced education known to man as he was raised in Pharaoh’s palace for the first 40 years of his life, giving him exceptional skill in reading and writing.) In
7 8 - 8 - this scenario, inspiration enabled him to select sources that were accurate and to weave material together into a purposeful composition that is essentially the book of Genesis as we have it today.
What kind of literature is it?
Except for the scattered poetic sections in the Book of Genesis, the overall literary form of the book is historical narrative, which is the re-presentation of past events for the purpose of instruction. Two dimensions are always at work in shaping such narratives: (1) the course of the historical event itself and (2) the viewpoint of the author who recounts the events.5 This dual aspect of historical narrative means that one must not only look at the course of the event in its historical setting, but one must also look for the purpose and intention of the author in recounting the event6
When was it written? The 40-year period of Israel’s wanderings in the desert, which lasted from c. 1446 to c. 1406, would be the most likely time for Moses to write the bulk of what is today known as the Pentateuch.7 Material was obviously added later, such as the record of Moses’ death (Deut. 34:1-8). Records were meticulously kept and Hebrew words carefully and skillfully chosen by scribes who were from the tribe of Levi, the priestly line of the Israelites. Many scholars believe that the final editing of the Pentateuch was done during the period of Exile.
What should be our goal in teaching Genesis? Knowledge of the Scripture is valuable. But knowledge alone will be just that—a head-trip; not transforming. Through the study of Genesis, we have the opportunity to know God and to know ourselves and understand our history. The stories of the families in Genesis enlighten us as to our own sinful condition, which we see reflected in the people God’s uses to tell his story. It is like looking into a mirror. We also see God––the one and only supreme God, who rules and overrules; the God who calls, who provides, who disciplines, forgives, and restores; the transcendent God [Elohim], who is also deeply personal [Yahweh, Jehovah, LORD]; who is above and beyond all creation, and yet walks and talks with his children.
Through the study of Genesis, we are introduced to the Old Testament, and are enticed to read further. We see how God formed a nation and called that nation to be a light to the whole world. Genesis will take the Israelites to Egypt to escape the famine. As the first scene of Exodus opens, they have become slaves, and God will call Moses to lead them to freedom.
The covenant people will become the Church in the New Testament. We cannot fully understand who we are as followers of Jesus Christ if we do not understand both the Old Covenant and the New Covenant. We need to know our history, our family heritage.
As the creation story is told in Chapters 1-2, it is like watching God set the stage for a magnificent drama. On this stage will play out the story of God’s love and redemption—salvation history, which will culminate in the rule of Jesus Christ, with sin
8 9 - 9 - at last abolished and creation restored to its original beauty and purity. You surely would not want to miss the opening act of this drama. Enjoy this study of Genesis—but go back later for a much closer look.
If through the teaching of Genesis the Spirit enlightens and transforms the lives of the hearers; if you can show how relevant the stories are to our own personal lives today, resulting in renewed commitment to Christ and discipleship, then you will have accomplished the goal.
Here is a verse to remind you of the goal as your prepare your lessons. Memorize this; put it where you can see it while you study.
Romans 12:2 Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God's will is––his good, pleasing and perfect will.
1 Waltke, Bruce, with Cathi J. Fredricks, Genesis, Zondervan, p. 17-18 2 Sailhamer, John H., Expositor’s Bible Commentary, Vol. 2, Zondarvan, p. 5. 3 Waltke, p. 22. 4 Ibid, p. 29. 5 Ibid, p. 58-59 6 Sailhamer, p. 10. 7 NIV Study Bible notes, Ronald Youngblood, p. 2
9 LESSON ONE
Creation – the Beginning Genesis 1:1-2:3; Genesis 2:4-25
This is my Father’s world, and to my listening ears All nature sings, and round me rings the music of the spheres. This is my Father’s world: I rest me in the thought Of rocks and trees, of skies and seas; His hand the wonders wrought.
This is my Father’s world: The birds their carols raise, The morning light, the lily white, declare their Maker’s praise. This is my Father’s world: He shines in all that’s fair; In the rustling grass I hear Him pass, He speaks to me everywhere.
This is my Father’s world: Oh, let me ne’er forget That though the wrong seems oft so strong, God is the Ruler yet. This is my Father’s world: The battle is not done; Jesus who died shall be satisfied, And earth and heaven be one.8
Leaders: The study of creation in Genesis 1-2 shows us the magnificence of our great God, who we are, and how we are to relate to each other and to God’s world. Because this text lays the foundation for the rest of the study of Genesis, and Genesis the rest of Scripture, this lesson is of necessity long. Hopefully, this is for your benefit so you can glean from what is here the material you need for your group, no matter how long or short is your lesson.
It is of great importance that we understand that the Bible is not a book of science; it is a book of theology. The account of creation is to answer the questions who and why, not when and how. I encourage you to steer clear of arguments concerning creation vs. evolution. We proclaim by faith, based on the biblical text, that God is the Creator and Ruler of the world. Theories concerning the age of the earth, or what process God used, cannot be proved by Scripture. While this makes for very interesting discussion, it can result in heated arguments that stifle the work of the Spirit. Such discussions are appropriate in the academic world but they are counter-productive in a circle Bible study.
The Bible can be read for information or transformation. Hopefully, one will lead to the other. The goal is transformation. This very often takes place in the discussion of the text. As you deal with the text, always be asking yourself and others what difference this makes to our lives. How should this text guide my life; that is, help me to understand why I am here, what is my purpose in life, who is in control; what responsibility do I have to God, to other people, to the living creatures of this earth, and to the land? How 11 - 11 - do I apply these truths to marriage and family issues? To whom am I responsible, and why?
PROLOGUE – Genesis 1-2:3
THE OPENING SUMMARY STATEMENT: Genesis 1:1 In the beginning God created the heavens and the earth. This verse is the opening summary statement of Scripture that introduces the six days of creation. The claim is that in the beginning God completed perfectly this entire cosmos. These words are the foundation of all that is to follow in the Bible.9 This is not a scientific description but a theological statement.
THE PURPOSE OF THIS STATEMENT IS THREEFOLD:10 To identify the Creator. The author appears confident that there will be no mistaking this God with any other than the God of the Fathers [Abraham, Isaac, Jacob] and the God of the covenant at Sinai. The proper context for understanding this statement is the whole of the Book of Genesis and the Pentateuch. To explain the origin of the world. By identifying God as the Creator, a crucial distinction is introduced between the God of the Fathers and the gods of the nations, gods that to the biblical authors were mere idols.
Jeremiah 10:11 'These gods, who did not make the heavens and the earth, will perish from the earth and from under the heavens.’ Psalm 96:5 For all the gods of the nations are idols, but the LORD made the heavens. To tie the work of God in the past to the work of God in the future. Scripture does not attempt to explain or argue God’s existence. Unlike human beings, God has always been––God alone is eternal and all else owes its origin and existence to him.
11 12 - 12 -
Psalm 90:2 Before the mountains were born or you brought forth the earth and the world, from everlasting to everlasting you are God. God is before all things, the cause of all things, above all things, and he is the goal of all things. “All creation––all history itself––has the eternal God, through Christ, as its final purpose and consummation.”11
WHAT DOES “IN THE BEGINNING” MEAN? Time began with creation. God is beyond time and space; he enters time and space, but he is not bound by time and space. Beginning refers to the entire created event––the six days of creation, not something before the six days or a part of the first day.12
HOW ARE WE TO DEFINE “GOD”? Genesis is about God, first and foremost. The Creator of the universe is identified as God; that is Elohim. In Hebrew, the form is plural to denote God’s majesty.13 The name Elohim represents his transcendent relationship to creation —he is without beginning, begetting, opposition, or limitations of power––he transcends the material universe. From the New Testament perspective, the following verses clarify that Jesus Christ was the agent of creation:
John 1:1-3 In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made; without him nothing was made that has been made. In this passage, Word is a title for Jesus Christ.
Colossians 1:16-17 For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by him and for him. He is before all things, and in him all things hold together.
12 13 - 13 -
Hebrews 1:1-3 In the past God spoke to our forefathers through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom he made the universe.
WHAT DOES “CREATED” MEAN? Created [bārā’] refers to the completed act of creation and is used exclusively with God as its subject—it never refers to human activity. The word bārā’ may mean creation out of nothing, but it also stresses that what was formed was new and perfect.
WHAT IS MEANT BY “THE HEAVENS AND THE EARTH”? When used as a compound, heaven and earth, this represents the cosmos, meaning the organized universe in which humankind lives. WHAT WAS THE STATE OF EARTH BEFORE GOD BEGAN HIS WORK OF CREATION? Genesis 1:2 Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters. The narrator begins the story with the earth already present, although unformed. The earth becomes our vantage point as the story unfolds. Earth is used here to represent the planet. We learn here that the earth was an unproductive and uninhabited place––chaos. No explanation is given for formlessness and darkness. Some try to explain this as the result of evil that preexisted creation, or speculate that there was a prior creation between Genesis 1:1 and 1:2. But Scripture does not tell us the cause of this state of the earth when God began to create—only that God created everything that exists, even what preceded Genesis 1:2. In God’s creative power, he will transform the darkness into an ordered universe. From the Hebrew, the Spirit of God could mean wind or it could refer to the third person of the Trinity.
13 14 - 14 -
Most scholars believe this refers to the Holy Spirit. According to this interpretation, knowing that Jesus Christ was the agent of creation, we see that all persons of the Godhead were active in creation.
SIX DAYS OF CREATION PREPARES THE EARTH FOR HUMANS: Several interpretations have been proposed for the meaning of days of creation. Does it mean literal 24-hour periods, extended ages or epochs, or is it a literary tool to express a concept? Most scientists reject a literal 24-hour day, while ages or epochs present problems with the text morning-evening. It is apparent that the presentation of creation through days reveals God’s sovereign ordering of creation and God’s care to accommodate himself to humanity in finite and understandable terms. God’s decision to create the cosmos through successive days serves as a paradigm for his development of humanity through successive eras of history. A basic principle of interpretation is to first consider what the writer intended to say to his hearers, for that was very specific, and words were carefully chosen accordingly. Since the correct interpretation cannot be resolved to everyone’s satisfaction, it is best to look for the theological meaning of day in the creation story. Six days of creation are divided into two triads: The first triad separates the formless chaos into three static spheres. In the second triad, the spheres that house and shelter life are filled with the moving forms of sun, moon, and living creatures. The inhabitants of the second triad rule over the corresponding spheres: the sun and the moon rule the darkness, while humanity (head over everything) rules the earth.14 (See Psalm 136:1-9)
Genesis 1:3-26 Day One – Light (1:3-5) 3 And God said, "Let there be light," and there was light. 4 God saw that the light was good, and he separated the light from the darkness. 5 God called the light "day," and the darkness he called "night." And there was evening, and there was morning — the first day. Day Two – Firmament - sky and seas (1:6-8)
14 15 - 15 -
6 And God said, "Let there be an expanse between the waters to separate water from water." 7 So God made the expanse and separated the water under the expanse from the water above it. And it was so. 8 God called the expanse "sky." And there was evening, and there was morning — the second day. Day Three – Dry land (1:9-10), vegetation (1:11-13) 9 And God said, "Let the water under the sky be gathered to one place, and let dry ground appear." And it was so. 10 God called the dry ground "land," and the gathered waters he called "seas." And God saw that it was good. 11 Then God said, "Let the land produce vegetation: seed-bearing plants and trees on the land that bear fruit with seed in it, according to their various kinds." And it was so. 12 The land produced vegetation: plants bearing seed according to their kinds and trees bearing fruit with seed in it according to their kinds. And God saw that it was good. 13 And there was evening, and there was morning — the third day. Day Four – Lights - sun, moon, stars (1:14-19) 14 And God said, "Let there be lights in the expanse of the sky to separate the day from the night, and let them serve as signs to mark seasons and days and years, 15 and let them be lights in the expanse of the sky to give light on the earth." And it was so. 16 God made two great lights — the greater light to govern the day and the lesser light to govern the night. He also made the stars. 17 God set them in the expanse of the sky to give light on the earth, 18 to govern the day and the night, and to separate light from darkness. And God saw that it was good. 19 And there was evening, and there was morning — the fourth day. Day Five – Inhabitants– birds, fish (1:20-23) 20 And God said, "Let the water teem with living creatures, and let birds fly above the earth across the expanse of the sky." 21 So God created the great creatures of the sea and every living and moving thing with which the water teems, according to their kinds, and every winged bird according to its kind. And God saw that it was good. 22 God blessed them and said, "Be fruitful and increase in number and fill the water in the seas, and let the birds increase on the earth." 23 And there was evening, and there was morning — the fifth day. Day Six – Land animals (1:24-25); Human beings (1:26-31) 24 And God said, "Let the land produce living creatures according to their kinds: livestock, creatures that move along the ground, and wild animals, each according to its kind." And it was so. 25 God made the wild animals according to their kinds, the livestock according to their kinds, and all the creatures that move along the ground according to their kinds. And God saw that it was good. 26 Then God said, "Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the
15 16 - 16 -
livestock, over all the earth, and over all the creatures that move along the ground." 27 So God created man in his own image, in the image of God he created him; male and female he created them. 28 God blessed them and said to them, "Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish of the sea and the birds of the air and over every living creature that moves on the ground." 29 Then God said, "I give you every seed-bearing plant on the face of the whole earth and every tree that has fruit with seed in it. They will be yours for food. 30 And to all the beasts of the earth and all the birds of the air and all the creatures that move on the ground — everything that has the breath of life in it — I give every green plant for food." And it was so. 31 God saw all that he had made, and it was very good. And there was evening, and there was morning — the sixth day. On the sixth day, God blessed what he created, including the material world, calling it all good. Human beings, male and female, are made in God’s own image and are given dominion over the rest of creation. Image is used figuratively here, for God does not have a human form. Notice that male and female are created in God’s image, said only of human beings, and so sets them apart from all other creatures. Three times God blesses humanity, and it is this blessing that enables humanity to achieve its two-fold destiny: to procreate in spite of death, and to rule in spite of enemies.15 Being in God’s image means that humans share, though imperfectly and finitely, in God’s nature, that is, they share in God’s communicable attributes (life, personality, truth, wisdom, love, holiness, justice), and so have the capacity for spiritual fellowship with God.16 Notice that likeness (v. 26) underscores that humanity is only a facsimile of God and hence distinct from him.
Day Seven – Sabbath
Genesis 2:1-3 Thus the heavens and the earth were completed in all their vast array. 2 By the seventh day God had finished the work he had been doing; so on the seventh day he rested from all his work. 3 And God blessed the seventh day and made it holy, because on it he rested from all the work of creating that he had done.
16 17 - 17 -
The seventh day stands apart from the rest of creation. In the first six days, the earth is subdued; on the seventh, time is sanctified. This day is blessed to refresh the earth; it calls humanity to imitate the pattern of labor and rest of the King and so to confess God’s lordship and their consecration to him.17. God rested on the seventh day, setting it aside as holy, thereby setting the pattern of six days for work; one for rest. Notice that the Sabbath is part of God’s created order—it preceded the law.
THEOLOGICAL INSIGHTS FROM THIS TEXT: About God: God’s existence is not explained but is self-evident: Romans 1:19-20 . . . .since what may be known about God is plain to them, because God has made it plain to them. 20 For since the creation of the world God's invisible qualities--his eternal power and divine nature--have been clearly seen, being understood from what has been made, so that men are without excuse. About evil: The narrator chooses not to explain the physical conditions that are hostile to life (i.e., chaos, darkness)––we must accept that the Bible is not an answer book that answers every question we have, but that some things are left to mystery. The Scriptures state that only God is eternal, and he made everything that exists (Neh. 9:6; Job 41:11; Ps. 102:25; Heb. 11:3; Rev. 1:8). But while the narrator chooses not to explain it, it becomes clear that God bounds and controls all that exists; that nothing is beyond his knowledge and power. The pre-created state of the earth with darkness and chaos suggest that not everything hostile to life is caused by sin, although sin does have an impact on ecology (i.e., Gen. 3:17 and the Noah account). The negative forces of creation operate only within the limits of God; the sea is bounded by land and the darkness by light––nothing is beyond God’s control. Creation by the Word:
17 18 - 18 -
Psalm 33:6 By the word of the LORD were the heavens made, their starry host by the breath of his mouth. Everything exists by the word of God; therefore, we must not think of creation independently of God. As God called the world into being, so he calls Abraham and the church into existence (Rom. 4:17; Heb. 11:3; 2 Peter 3:5). Through God’s word, creation is bound to God and the products of creation to one another—Christ as the Logos of God powerfully illustrates this: Colossians 1:15-17 He is the image of the invisible God, the firstborn over all creation. 16 For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by him and for him. 17 He is before all things, and in him all things hold together.
Separation: As God commands the light and dark as well as the land and sea to separate, separation is a fundamental concept to both creation and Israel’s existence (Gen. 3:15; 12:1; Lev. 20:24-25; Num. 8:14). Believers are called to separate from that which is unclean, unholy, that destroys the image of God in our lives (1 Cor. 1:2; 2 Tim. 2:20-21; 1 Pet. 1:14-16; 2 Pet. 3:10-13). Blessing: Because of God’s blessing, God’s creatures are able to fulfill their natures and live in their element. People experience God’s divine blessing as an enabling power that helps them to transcend their fears and discover a new source of strength in the depths of their being. Image of God: Understanding that we are made in the image of God is essential for understanding our destiny and relationship to God––without this understanding, humans become confused and depreciate themselves and others. Our being and function comes from God’s image. We are not only creatures dependent on God, but also persons with freedom to make decisions.
18 19 - 19 -
To be creatures means that God is the potter and we are the clay (Rom. 9:21; Isa. 45:9). But we must guard against New Age thinking––we are made in God’s image, but we are only a likeness––we are not God. After the Fall, the image is not erased, but we can only partially fulfill it––but through Christ, that image is fulfilled. (Ps. 8 and Heb. 2). Christ completes perfectly humanity’s twofold function:18 He makes the church his bride (Eph. 5:23-32). He fills the church with spiritual children (Isa. 53:10-11; Matt. 12:46-50; John 1:11-13; Gal. 3:29). Sabbath: Behind the Sabbath observation is the order of creation (Gen. 1:1-2:3; cf. Ex. 16). Observing the design of creation weekly reminds us again and again that God completes his work––as he consummates his work in creation, he will bring to perfection his work in history through his elect people (Phil. 1:6, Heb. 12:2). By observing the Sabbath, we confess regularly that God is Lord of all; that we are committed to serving God, and therefore, we will work and rest according to the example God gave us. We rest from our labors because we know that our hope is in the Lord, not in our labors.
Adam & Eve – Genesis 2:4-25
THE SECOND CREATION ACCOUNT, FOCUSING ON HUMANS: The scene changes from the total creation account to the unique creation of human beings and their test in the Garden.
Genesis 2:4-25 4 This is the account of the heavens and the earth when they were created. When the LORD God made the earth and the heavens — 5 and no shrub of the field had yet appeared on the earth and no plant of the field had yet sprung up, for the LORD God had not sent rain on the earth and there was no man to work the ground, 6 but streams came up from the earth and watered the whole surface of the ground — 7 the LORD God formed the
19 20 - 20 -
man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being. Formed is the image of a potter and clay; God is the artist. The image is that of deliberate, not accidental, creation. The same metaphor is used for the creation of every human being (Job 10:8-9). Job 10:8-9 "Your hands shaped me and made me. Will you now turn and destroy me? Remember that you molded me like clay. Will you now turn me to dust again?
Breath of life––animals have breath, but only human beings have the very breath of God sustaining them. The creation of the Garden: 8 Now the LORD God had planted a garden in the east, in Eden; and there he put the man he had formed. 9 And the LORD God made all kinds of trees grow out of the ground — trees that were pleasing to the eye and good for food. In the middle of the garden were the tree of life and the tree of the knowledge of good and evil. The Hebrew word for garden means “to be enclosed, fenced off, protected.” It represents “territorial space in the created order where God invites human beings to enjoy bliss and harmony between themselves and God, one another, animals, and the land.”19 East is where the sun rises––symbol of life. To place man in the garden suggests that man is meant for fellowship in the garden, with God, its Creator and Gardener. The tree of life represents life that transcends the natural—the highest potential for health and fulfilled longing. The tree of knowledge of good and evil creates ethical awareness; all moral knowledge. It represents wisdom and discernment to decide and effect good–– what advances life; and evil—what hinders it. Only God, who transcends time and space, has the prerogative to know truly what is good and bad for life. Human beings, by contrast, must depend upon a revelation from God, who alone truly knows good and evil––but humanity’s temptation is to seize this prerogative independently from God.
20 21 - 21 -
The description of the Garden: 10 A river watering the garden flowed from Eden; from there it was separated into four headwaters. 11 The name of the first is the Pishon; it winds through the entire land of Havilah, where there is gold. 12 (The gold of that land is good; aromatic resin and onyx are also there.) 13 The name of the second river is the Gihon; it winds through the entire land of Cush. 14 The name of the third river is the Tigris; it runs along the east side of Asshur. And the fourth river is the Euphrates. Man’s responsibility in the Garden: 15 The LORD God took the man and put him in the Garden of Eden to work it and take care of it. 16 And the LORD God commanded the man, "You are free to eat from any tree in the garden; 17 but you must not eat from the tree of the knowledge of good and evil, for when you eat of it you will surely die." Meaningful work is a creation and blessing of God, not a punishment for sin. God created boundaries requiring obedience that are conditions for life. God commanded––these first words of God to man assume man’s freedom to choose and thus his formed moral capacity. The consequence of violating God’s boundaries is death.
THE GIFT OF MARRIAGE: 18 The LORD God said, "It is not good for the man to be alone. I will make a helper suitable for him." It is not good for man to be alone; therefore, God intends marriage, which entails intimacy and sexual relationship. The word help suggests that the man has governmental priority, but both sexes are mutually dependent on each other. The man is created first, with the woman to help the man, not vice versa; however, this does not mean superiority or inferiority. The word helper, used for God 16 times in the O.T., signifies the woman’s essential contribution, not inadequacy. 19 Now the LORD God had formed out of the ground all the beasts of the field and all the birds of the air. He brought them to the man to see what he would name them; and whatever the man called each living creature, that was its name. 20 So the man gave names to all the livestock, the birds of the air and all the beasts of the field.
21 22 - 22 -
Naming suggests dominion; the authority to govern––in naming, Adam imitates God and brings the world under his dominion. But for Adam no suitable helper was found. 21 So the LORD God caused the man to fall into a deep sleep; and while he was sleeping, he took one of the man's ribs and closed up the place with flesh. 22 Then the LORD God made a woman from the rib he had taken out of the man, and he brought her to the man. Taking one of Adam’s ribs to create the woman suggests the intimacy and harmony that should support the marriage relationship (Eph. 5:28). The first marriage, designed by God, set in the temple-garden, signifies the holy and ideal state of marriage. God plays the role of attendant to the bride––he gives the man his wife. 23 The man said, "This is now bone of my bone sand flesh of my flesh; she shall be called 'woman, 'for she was taken out of man." These are Adam’s only recorded words before the Fall. “A man and woman are never more like God than on their wedding day when they commit themselves unconditionally to one another. Christ will go even further and die for the other. In marriage we imitate the gospel, giving up our rights and even our life for the other.”20 24 For this reason a man will leave his father and mother and be united to his wife, and they will become one flesh. The aim of the narrator is to correct cultures that give priority to the parental bonds over the marital bonds; the husband’s obligations to his wife take priority over other obligations. Marriage is to be exclusive and permanent, reflected in leaving and cleaving (RSV). The union of husband and wife is the language of covenant commitment; marriage depicts God’s relationship to his people (Hos. 2:14-23; Eph. 5:22-32). 25 The man and his wife were both naked, and they felt no shame. In this ideal state, man and woman view their person and sexuality with wholeness and thus feel no shame in their nakedness, which is an image of openness and trust.
22 23 - 23 -
With their loss of innocence in the Fall, they will feel shame and temptation, and therefore, they will need to protect their vulnerability by the barrier of clothing (3:7).
QUESTIONS FOR DISCUSSION: 1. Do you think that earthquakes, hurricanes, tornados, and typhoons are an expression of God’s wrath, or the result of sin, or a normal and predictable event of nature? What clues might you find in Genesis 1?
2. What responsibility do we have concerning ecology? Should the church become involved? Why or why not?
3. What responsibility do we have for the care of treatment of animals and other living creatures, based on Genesis 1? To what extent should we be concerned and intervene when neglect and abuse take place?
4. Does it matter what we believe about how or when God created the earth and humankind? What should the church have to say about these issues? Is it important?
5. What is the most remarkable thing you learned about God in this lesson? What difference will it make in your life?
6. How do you observe the Sabbath? How do you decide what you will do or will not do on the Sabbath? How does your church help or hinder you in keeping your convictions about the Sabbath?
7. Do you work six days? Or less? Or more? Why? How would the order of creation shed light on your schedule?
8. Compare the meaning of marriage in Genesis 2 to the meaning of marriage today? Do you believe the biblical principles of marriage given in Genesis 2? What do you think could/should be done in the church to strengthen marriage vows?
9. What does Scripture mean when it says that two shall become one? How would you describe oneness?
10. Since you have been created as a unique child of God, clay in the hands of the Potter, what do you think is your primary reason for being? 11. How is one complete as a single person? In what ways can union with Christ satisfy the basic desires and needs that might otherwise be sought in marriage? Describe how this could happen.
23 24 - 24 -
12. Many people, both married and single, struggle with loneliness. Is there a spiritual component to loneliness? How do you deal with it in your own life or in the life of a loved one?
FOR NEXT MEETING: READ GENESIS 3!
24 LESSON TWO
The Fall – Adam, Eve, Satan Genesis 3
For as in Adam all die, so in Christ all will be made alive. 1 Corinthians 15:22
In Lesson One, we left Adam and Eve in the truly perfect environment, a garden planted by God. God had created all they needed; they lacked nothing. There was no shortage of anything; they had the world’s most exquisite beauty; they lived in harmony with all God’s creatures, they enjoyed meaningful work, and most of all, they walked with God in perfect fellowship. They had total freedom to enjoy all the gifts of God, and they had each other—a marriage made in heaven.
However, before Eve was created from Adam’s rib and brought to him as his wife, God had given one prohibition to Adam. “Of every tree of the garden you may freely eat; but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die,” (Gen. 2:16-17). The tree of knowledge of good and evil represents wisdom and discernment to decide and effect good (i.e., what advances life) and evil (i.e., what hinders it).21 Only God has the prerogative to know truly what is good and bad for life. Thus, the tree represents knowledge and power appropriate only to God. Human beings must depend upon a revelation from God, who alone truly knows good and evil. Sin consists of an illicit reach of unbelief, an assertion of human autonomy to know morality apart from God. Humans must live by faith in God’s word, not by a professed self-sufficiency of knowledge (Deut. 8:3; Ps. 19:7-9; Ezek. 28:6, 15-17).22 But humanity’s temptation is to seize this prerogative independently from God. The verdict for disobedience is the death penalty. Although this statement may refer to physical death, it is primarily referring to spiritual death, the loss of relationship with God and with one another.
As the scene opens on Genesis 3, the subject is the serpent, a symbol of anti-god. Though the Bible gives no explicit explanation of Satan’s origin or the origin of evil, the narrative assumes his existence prior to the creation of Genesis 1, for he has knowledge of the Creator; he knows of the prohibition God has given concerning the tree in the middle of the garden. This chapter marks the beginning of the entrance of sin into God’s good world, bringing separation, destruction, and death to all humanity. Even the ground will be under a curse. From Genesis 3 on, we will see the pervasiveness of sin in juxtaposition to God’s redeeming love and grace, finally consummated in the death of God’s Son, Jesus Christ. This is the beginning of the story of redemption. It is our story, for Adam and Eve represent all humanity in their decision to rebel against God’s rule. There will be no remedy short of the cross. 26 - 26 -
WHAT IS THE IMPORTANCE OF GENESIS 3? Reference to Genesis 3 is made throughout Old & New Testaments—to the event and its aftermath. Genesis 3 is the groundwork for theme of redemption throughout the Bible.
WHAT WAS NOTEWORTHY OF LIFE INSIDE THE GARDEN? Adam and Eve were the first human couple = father/mother of the human race. They were created as mature adults by the hand of God. Paradise (meaning bliss, delight) was their first home—hard, physical labor by the sweat of one’s brow was not necessary. They were given a vocation–– expected to share in God’s work:23 They were not idle, for they were given oversight and care of the Garden—meaningful work has always been a blessing of God’s created order. They had direct communion with God on a daily basis. This speaks of God’s desire to commune with his creation, to have fellowship with us. They were given both permission and prohibition: They had permission to eat of all the trees of the Garden but the tree of knowledge of good and evil. Prohibition created boundaries––there was safety inside God’s boundaries. There was danger and hardship outside God’s boundaries. God gave both the man and the woman the freedom to choose. “Nakedness” in scripture changes meaning: Before the Fall, Adam and Eve felt no shame = state of innocence. After the Fall, nakedness speaks of being under God’s judgment:
Deuteronomy 28:47-48 Because you did not serve the LORD your God joyfully and gladly in the time of prosperity, therefore in hunger and thirst, in nakedness and dire poverty, you will serve the enemies the LORD sends against you. He will put an iron yoke on your neck until he has destroyed you.
26 27 - 27 -
HOW IS SATAN IS INTRODUCED IN GENESIS 3? Genesis 3:1-7 Now the serpent was more crafty (subtle) than any of the wild animals the LORD God had made. He said to the woman, "Did God really say, 'You must not eat from any tree in the garden'?" 2 The woman said to the serpent, "We may eat fruit from the trees in the garden, but God did say, 'You must not eat fruit from the tree that is in the middle of the garden, and you must not touch it, or you will die.'" 4 "You will not surely die," the serpent said to the woman. "For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil." 6 When the woman saw that the fruit of the tree was good for food and pleasing to the eye, and also desirable for gaining wisdom, she took some and ate it. She also gave some to her husband, who was with her, and he ate it. 7 Then the eyes of both of them were opened, and they realized they were naked; so they sewed fig leaves together and made coverings for themselves.
WHAT DO WE KNOW ABOUT “THE SERPENT”? Referred to as a wild animal; subtle = crafty, shrewd, cunning (v. 1). Jewish tradition claimed it could walk erect before God cursed it. The serpent was capable of reasoning and speech—Eve did not seem surprised when the serpent talked to her. The serpent was a tool of Satan to bring temptation to Eve. Seemingly, he does not belong to this creation, which is good.24 He preceded the creation of Genesis 1. According to these verses, he is a fallen angel: Revelation 12:9 The great dragon was hurled down-- that ancient serpent called the devil, or Satan, who leads the whole world astray. He was hurled to the earth, and his angels with him.”
Luke 10:18, Jesus says, “I saw Satan fall like lightening from heaven....”
27 28 - 28 -
Revelation 20:2 He seized the dragon, that ancient serpent, who is the devil, or Satan, and bound him for a thousand years.
Jesus refers to Satan as a liar and murderer:
John 8:44 You belong to your father, the devil, and you want to carry out your father's desire. He was a murderer from the beginning, not holding to the truth, for there is no truth in him. When he lies, he speaks his native language, for he is a liar and the father of lies.
Satan is always presented in scripture as the tempter:
Mathew 4:3 The tempter came to him and said, "If you are the Son of God, tell these stones to become bread."
Jesus calls him Satan:
Matthew 4:10 Jesus said to him, "Away from me, Satan! For it is written: 'Worship the Lord your God, and serve him only.'" He is also called the devil (v. 11):
Matthew 4:11 Then the devil left him, and angels came and attended him.
In the Book of Job, he is called Satan. He is a spirit being who has access to God’s presence. He is given limited power over Job in order to be tested by God. He is called the accuser of the brethren:
Revelation 12:10 Then I heard a loud voice in heaven say: "Now have come the salvation and the power and the kingdom of our God, and the authority of his
28 29 - 29 -
Christ. For the accuser of our brothers, who accuses them before our God day and night, has been hurled down.
Peter describes him as a roaring lion: 1 Peter 5:8 Be self-controlled and alert. Your enemy the devil prowls around like a roaring lion looking for someone to devour.
Paul describes an ongoing spiritual battle with Satan and his demons: Ephesians 6:11-12 Put on the full armor of God so that you can take your stand against the devil's schemes. 12 For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.
WHAT WAS THE TEMPTATION? The serpent takes the initiative to approach Eve and speaks only twice—and his purpose is accomplished:
Genesis 3:1b “Did God really say, ‘You must not eat from any tree in the garden?’” Satan casts doubt on what God said––he questions God’s integrity. Eve answers inaccurately –
Genesis 3:2-3 The woman said to the serpent, "We may eat fruit from the trees in the garden, but God did say, 'You must not eat fruit from the tree that is in the middle of the garden, and you must not touch it, or you will die.'" Satan speaks a second time:
Genesis 3:4-5 “You will not surely die," the serpent said to the woman. For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil."
29 30 - 30 -
Satan claims to have knowledge of God; he calls into question the motives of God. He lies: He says that disobedience will not bring death but life! She will gain wisdom = “eyes will be opened.” She will gain knowledge = “know good from evil.” “You will be like God!” The temptation is a quest for wisdom and good apart from God’s provision. God had already provided all they needed. Satan tempted Eve to believe something was being withheld from them —wisdom, knowledge, material gain. The temptation was to go outside the boundaries, to bend the rules to gain what appeared to be good in her own eyes. Satan appealed to her pride: “You will be like God.” The temptation was to be independent of God. This is our natural, sinful inclination from birth. Because God is the Source of all we need, the only way to find fulfillment is to be totally dependent on God.
WHAT WAS THE OUTCOME OF THE TEMPTATION? Transgression comes quickly once the decision is made!
Genesis 3:6-7 When the woman saw that the fruit of the tree was good for food and pleasing to the eye, and also desirable for gaining wisdom, she took some and ate it. She also gave some to her husband, who was with her, and he ate it.
Eve ate—then gave some to Adam, who was with her—and he ate: Though Adam was standing there, Satan addressed the woman. Though Adam knew the boundaries, he disobeyed willingly.
Genesis 3:7
30 31 - 31 -
Then the eyes of both of them were opened, and they realized they were naked—so they sewed fig leaves together and made coverings for themselves.
They now know good and evil: They realized they were naked—their innocence was gone. They were not like God--they were no longer even like each other! They covered themselves and hid.
Genesis 3:8-13 Then the man and his wife heard the sound of the LORD God as he was walking in the garden in the cool of the day, and they hid from the LORD God among the trees of the garden. But the LORD God called to the man, "Where are you?" He answered, "I heard you in the garden, and I was afraid because I was naked; so I hid." And he said, "Who told you that you were naked? Have you eaten from the tree that I commanded you not to eat from?" The man said, "The woman you put here with me–– she gave me some fruit from the tree, and I ate it." Then the LORD God said to the woman, "What is this you have done?" The woman said, "The serpent deceived me, and I ate." God addressed Adam first. Adam, now in a state of sin, was aware of his nakedness before God, and his natural instinct now was to hide from God. Adam immediately tried to pass blame first to God; then to his wife. Then God addressed Eve: Eve blamed the serpent—said she was deceived. WHAT HAPPENED TO THEIR RELATIONSHIP WITH GOD AND WITH EACH OTHER? Sin made them hide from God, so that they could no longer enjoy communion with God in the Garden––they, for the first time, know fear. They are now aware of their nakedness, not only in God’s presence, but also with each other.
31 32 - 32 -
In place of total trust and openness with each other, they now must cover themselves. Sin has made them distrustful, embarrassed, self-conscious.
HOW DOES GOD RESPOND TO THEIR SIN? God seeks them, knowing they have sinned: Genesis 3:8-9 But the LORD God called to the man, "Where are you?" God sought them gently, with compassion. The name, “Lord God,” indicates a personal relationship––not distant, detached, uncaring.. God knew where they were – they could not hide from God. This has not changed: God still calls—and we must answer!
WHAT WERE THE CONSEQUENCES TO THE SERPENT? Genesis 3:14-15 So the LORD God said to the serpent, "Because you have done this, "Cursed are you above all the livestock and all the wild animals! You will crawl on your belly and you will eat dust all the days of your life. 15 And I will put enmity between you and the woman, and between your offspring and hers; he will crush your head ,and you will strike his heel."
The serpent was cursed (not Adam and Eve). Eat dust = from which man was made; a symbol of total defeat:
Isaiah 65:25 “The wolf and the lamb will feed together, and the lion will eat straw like the ox, but dust will be the serpent's food. They will neither harm nor destroy on all my holy mountain," says the LORD. God will put enmity between the serpent and the woman—between Satan’s offspring and the woman’s offspring: “In sovereign grace God converts the depraved woman’s affections for Satan to righteous desire for himself.”25 Offspring means seed, which is used commonly for descendants, either immediate descendants or distant offspring, or a large group of descendants.
32 33 - 33 -
Here all three meanings are merged, inferring both the single and collective senses. The seed of the woman continues to struggle against the serpent’s seed, but since only the head of the serpent is represented as crushed, there will be an individual [Messiah, Jesus Christ] to deliver the fatal blow, to be struck uniquely on his heel. The seed of the serpent refers to natural humanity whom he has led into rebellion against God. Humanity is now divided into two communities: the elect, who love God, and the reprobate, who love self (John 8:31-32; 44; 1 John 3:8).26 Each of the characters of Genesis will be either the seed of the woman that reproduces her spiritual propensity, or the seed of the Serpent that reproduces his unbelief.27 This division will become apparent almost immediately in the hostility between Cain and Abel in Genesis 4. The offspring of the woman will eventually crush the serpent’s head, a promise fulfilled in Jesus Christ.
Romans 16:20 –– Paul, in encouraging the Roman Christians, said: The God of peace will soon crush Satan under your feet. Note that Jesus was born of a woman, but not of man, since he was conceived by the Holy Spirit (Matt. 1:18).
CONSEQUENCE TO THE WOMAN: Genesis 3:16 To the woman he said, "I will greatly increase your pains in childbearing; with pain you will give birth to children. Your desire will be for your husband, and he will rule over you." Pain in childbearing—what was uniquely her role as a woman. She would continue to produce children = “Adam named his wife Eve, because she would become the mother of all living,” (Gen. 3:30) = an indication of God’s mercy. Her sexual attraction to man and his headship over her will cause her trouble and anguish rather than joy and blessing. Note that this is a consequence of sin, not God’s intention for the marriage relationship, which was mutuality and equality.
33 34 - 34 -
In every godless culture, in every generation, women have been used and abused, often being regarded as no more than property. In Christ, marriage is restored to God’s original intention in creation:
Ephesians 5:25-33 Husbands, love your wives, just as Christ loved the church and gave himself up for her to make her holy, cleansing her by the washing with water through the word, and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless. In this same way, husbands ought to love their wives as their own bodies. He who loves his wife loves himself. After all, no one ever hated his own body, but he feeds and cares for it, just as Christ does the church––for we are members of his body. "For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh." This is a profound mystery––but I am talking about Christ and the church. However, each one of you also must love his wife as he loves himself, and the wife must respect her husband.
CONSEQUENCE TO THE MAN: Genesis 3:17-19 To Adam he said, "Because you listened to your wife and ate from the tree about which I commanded you, 'You must not eat of it,' "Cursed is the ground because of you; through painful toil you will eat of it all the days of your life. 18 It will produce thorns and thistles for you ,and you will eat the plants of the field. 19 By the sweat of your brow you will eat your food until you return to the ground, since from it you were taken; for dust you are and to dust you will return."
Ground is cursed, from which man must make his livelihood—thorns, thistles, weeds will require endless work in order to make the ground productive. Life will be by the sweat of his brow.: Work is God’s way of keeping man from sin, and therefore, it becomes both a necessity and a blessing. Death = return to dust:
James 1:14-15 “...but each one is tempted when, by his own evil desire, he is dragged away and enticed. Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death.”
34 35 - 35 -
But what is the hope of the believer? Romans 6:23 “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.” 1 Corinthians 15:44-49 If there is a natural body, there is also a spiritual body. So it is written: "The first man Adam became a living being"; the last Adam, a life-giving spirit. The spiritual did not come first, but the natural, and after that the spiritual. The first man was of the dust of the earth, the second man from heaven. As was the earthly man, so are those who are of the earth; and as is the man from heaven, so also are those who are of heaven. And just as we have borne the likeness of the earthly man, so shall we bear the likeness of the man from heaven.
HOW WAS GOD’S MERCY DEMONSTRATED TO ADAM AND EVE? Genesis 3:21-24 The LORD God made garments of skin for Adam and his wife and clothed them. And the LORD God said, "The man has now become like one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life and eat, and live forever." So the LORD God banished him from the Garden of Eden to work the ground from which he had been taken. After he drove the man out, he placed on the east side of the Garden of Eden cherubim and a flaming sword flashing back and forth to guard the way to the tree of life. Adam and Eve’s covering for their nakedness was not acceptable—God made the covering. God made garments of skin: God slew an animal––shed blood––and this became the first sacrifice for sin.
Leviticus 17:11 For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one's life. Hebrews 9:22 In fact, the law requires that nearly everything be cleansed with blood, and without the shedding of blood there is no forgiveness.
35 36 - 36 -
Adam and Eve, representing all humankind, would never be able to return to the tree of life by their own effort. Cherubim guarded the way to the tree of life—they could only come by God’s provision. HOW DO ARE WE LIKE ADAM AND EVE? Sin separates us from God. Sin makes us want to avoid being in God’s presence. So we lie to God, ourselves and others, claiming that sin is not sin. We twist what God has said to excuse our sin and to prove our innocence.
Isaiah 5:20 Woe to those 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. We cover ourselves in our own righteousness, thinking our covering is adequate. Ephesians 2:8-10 For it is by grace you have been saved, through faith-and this not from yourselves, it is the gift of God- 9 not by works, so that no one can boast.
WHAT SHOULD WE REMEMBER FROM THIS LESSON? Satan is alive and well! He continues to tempt us in the same basic ways that he tempted Eve.
I John 2:16 “For everything in the world—the cravings of sinful man, the lust of his eyes, and the boasting of what he has and does—comes not from the Father but from the world.” James 1:13-15 When tempted, no one should say, "God is tempting me." For God cannot be tempted by evil, nor does he tempt anyone; but each one is tempted when, by his own evil desire, he is dragged away and enticed. Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death.
36 37 - 37 -
Sin causes guilt––guilt causes fear––fear causes hiding––hiding causes us to attempt to make an inadequate covering of sin. Sin has separated us all from God. We are in a state of spiritual death. Because we are now sinners by nature, we cannot achieve our own righteousness. God confronts us with our sin––and only God has the remedy for our sin, Jesus Christ.
Romans 8:1-10; 35-39 Therefore, there is now no condemnation for those who are in Christ Jesus, because through Christ Jesus the law of the Spirit of life set me free from the law of sin and death. For what the law was powerless to do in that it was weakened by the sinful nature, God did by sending his own Son in the likeness of sinful man to be a sin offering. And so he condemned sin in sinful man, in order that the righteous requirements of the law might be fully met in us, who do not live according to the sinful nature but according to the Spirit. Those who live according to the sinful nature have their minds set on what that nature desires; but those who live in accordance with the Spirit have their minds set on what the Spirit desires. The mind of sinful man is death, but the mind controlled by the Spirit is life and peace; the sinful mind is hostile to God. It does not submit to God's law, nor can it do so. Those controlled by the sinful nature cannot please God. You, however, are controlled not by the sinful nature but by the Spirit, if the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, he does not belong to Christ. But if Christ is in you, your body is dead because of sin, yet your spirit is alive because of righteousness.... (vv. 35-39) Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword? As it is written: "For your sake we face death all day long; we are considered as sheep to be slaughtered." No, in all these things we are more than conquerors through him who loved us. For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor
37 38 - 38 -
depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord. AMEN!
QUESTIONS FOR DISCUSSION AND REFLECTION: 1. How would you explain in what way or ways Adam and Eve represent you––in your thinking, your actions, and your excuses? 2. What have you learned about Satan in Genesis 3 that you did not know before? 3. In what ways to you think Satan causes us to doubt what God has said? 4. How are we to recognize the difference between Satan twisting God’s Word, causing deception, and legitimate possible interpretations of Scripture? 5. Considering the boundaries God provided in the Garden of Eden, how would you describe safe boundaries necessary to live in daily communion with the Lord today? 6. How are you setting boundaries for your children? 7. How do we hide from God today? 8. What do we resort to today as our own covering for sin––outside the church, and inside the church? 9. Throughout the centuries, people have readily embraced a doctrine of spirit beings, particularly teachings about angels (prevalent in Genesis). Why do you think many Christians are so hesitant to discuss Satan and demons? (Recommended reading: The Screwtape Letters, by C.S. Lewis) 10. Do you view work as a blessing or a curse? If it is a blessing, why do you think so many people desire to retire early? What do you think should be the goal of retirement years for the believer, compared to those of an unbeliever? 11. The seed of the woman (Gen. 3:15) has produced a thread of righteousness from our first parents to this present day, and will continue on to the end of time. Who has been the line of righteousness in your family, causing you to become a Christian? How are you specifically perpetuating that line of righteousness to the next generation? 12. How have you experienced the pain of childbearing, in addition to the birth itself? How has your own rebellion against God caused this pain? 13. If you personally have not experienced childbirth, how have you seen this pain evidenced in the life of your mother and grandmother? 14. List all the ways God expresses his love, mercy, and grace in Genesis 3.
38 LESSON THREE
Cain and Abel Genesis 4-5
After the sin of Adam and Even and their expulsion from the garden, the subject now turns to the first family with the birth of Cain and Abel. The effect of sin in the family is shown by the events recorded in these chapters, where it becomes clear that sin is not only passed on to the children born to Adam and Eve, it increases. The vertical relationship between humans and God has been severed by sin, and thus, all horizontal relationships are marred by the consequences of sin. Sin infects family relationships, shown here in the unresolved alienation between the first two brothers that results in murder. This foreshadows the interaction of Jacob and Esau (Gen. 25:19-34; 27:1-45) and Joseph and his brothers (Gen. 37:1-35).
This story, and all the stories of Genesis, will show God’s continuing love for his creation and his desire to restore the fellowship that has been broken by sin. Thus, this is God’s story, told in the context of real human life. We shall see that sin is not the result of breaking the Ten Commandments, but the result of being born sinners—and because we are sinners, we sin. But we also see the love and mercy of God, always calling us to himself, providing the way to restoration. As the story unfolds, the author of Genesis does not intend to fill in all the details of the story. We are prone to want to read between the lines, to fill in the blanks. But it is important to let the gaps remain gaps and concentrate on the coherence of what is there.
Most of the chapters of Genesis either document the advance of sin or the advance of blessing. This section starts out with a blessing focus, but that is quickly preempted by a sin focus.28 The blessing indicated that humans would be able to procure offspring and food as they depended on God’s help. With Eve’s firstborn, she acknowledges that she has accomplished this with the help of God. But after Abel’s murder, when Seth is born, her attitude changes and she gives full credit to God (Gen. 5:25). From the children of Adam and Eve, Seth will become the link of righteousness in God’s story of redemption, while Cain, though under a curse, will make great advances in culture through building a city and the development of arts and crafts. Thus we see God’s justice tempered with mercy and grace.
The value of studying Genesis is to see ourselves mirrored in the lives of everyone we meet in these stories. Meditation on God’s Word inevitably reveals our sin and points to our need of forgiveness and restoration. But God’s story of redemption is woven throughout with our name on it. God continues to call us to repentance and restoration. Allow time for discussion. Focus on insights into the character of God, our exceeding sinfulness, and particularly the dangers of unresolved anger and bitterness in families. Discuss the essential need for accountability to God and assurance of pardon. 40 - 40 -
(Note: This lesson can be shortened considerably by condensing and omitting some of the cross-references.)
SINCE GENESIS MEANS “BEGINNING,” WHAT ARE THE “FIRSTS” THAT WE FIND IN THIS STORY? First family –– the sons of Cain, Abel, Seth; numerous sons and daughters, who likely intermarried. First record of formal worship of God; the first offering. First murder. First record of arts and crafts. First city.
WHAT IS THE PURPOSE OF THIS STORY? To show the spread of sin from the first couple to their family. To explain further the nature of sin. To show the juxtaposition of the mercy and judgment of God. To begin to unfold the story of redemption, the theme of the Bible. THE STORY OF THE FIRST FAMILY: Genesis 4:1-5 Adam lay with his wife Eve, and she became pregnant and gave birth to Cain. She said, "With the help of the LORD I have brought forth a man." 2 Later she gave birth to his brother Abel. Now Abel kept flocks, and Cain worked the soil. 3 In the course of time Cain brought some of the fruits of the soil as an offering to the LORD. 4 But Abel brought fat portions from some of the firstborn of his flock. The LORD looked with favor on Abel and his offering, 5 but on Cain and his offering he did not look with favor. So Cain was very angry, and his face was downcast. Cain means: to get, to create. Abel means: vapor, nothingness. The elder brother does not fare well in Scripture: Ishmael/Isaac –– God chooses Isaac. Esau/Jacob –– God chooses Jacob. Older brothers/Joseph –– God chooses Joseph.
40 41 - 41 -
Elder brother/Prodigal son.
WHAT DO WE OBSERVE? About God: God chooses––God is sovereign. No explanation is given for God’s choice; God accepts and rejects–– life is unfair; God is free.29 God’s choice is not based on performance, value, or human expectations. About the human family: The vertical crisis of God/man, caused by sin, becomes the horizontal crisis of God/man/brother.30 Sin spreads from parents to siblings, from one generation to another. When our relationship with God is broken by sin, our relationship with others is broken as well. To heal our relationship with others, we must first be reconciled to God. About occupations: The occupations of Cain and Abel reflect God’s mandate to rule and have dominion over the earth (Gen. 1-2). Cain is the farmer; Abel is the shepherd––both occupations are needed; one occupation is not preferred over the other. About worship: Worship of God is a necessary part of human life––a God-given instinct, a need, of all people. From the beginning of time, if people did not worship God, they worshipped substitutes for God—images made of wood, stone, etc. There is a longing for God within us that can be satisfied only through restored relationship with God. That relationship is nurtured through worship. Offerings are presumed from the time of the first family––long before the law was given. The tithe (a tenth) is in existence by time of Abraham (Gen. 14:20). Offerings were in addition to the tithe––in fact, later, when the law was given, the tithe was required, and an offering could not be given
41 42 - 42 -
until the tithe had been given (Leviticus 27:30; Deuteronomy 12:17; Malachi 3:6-9). The offerings that were required were to be the best from which a man earned a living.
WHAT WAS WRONG WITH CAIN’S OFFERING? Scripture does not explicitly tell us—it just says God did not accept it. “The LORD looked with favor on Abel and his offering, but on Cain and his offering he did not look with favor,” (4: 4b-5a). However, we do have a clue: Notice that Cain brought some of the fruits of the soil. Abel brought fat portions from some of the firstborn of his flock. The implication is that Cain did not bring the first or best of his crop–– just some, while Abel brought the fat portions from some of the firstborn of his flock, indicating the best. One offering seems to be careless, perhaps not bringing the best to God, while the other represents a priority of giving–– giving the best. Later, when the Law is given, we will learn that God requires the first of Israel’s produce and livestock (see references above). Giving the first and the best (and later the tenth) indicates: Thanksgiving for God’s provision in the present. Faith that God will provide in the future. The real problem is not with Cain/Abel, but with Cain/God. We must accept God’s right to choose. The emphasis is on Cain’s response to the Lord’s rejection. Cain was angry with God. He was angry with his brother. The problem was first and foremost a matter of the heart. These scriptures show that issues of the heart matter to God:
Hebrews 11:4 “By faith Abel offered God a better sacrifice than Cain did. By faith he was commended as a righteous man, when God spoke well of his offerings. And by faith he still speaks, even though he is dead.”
42 43 - 43 -
Psalm 51:17 “The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise.” Attitude of heart cannot be divorced from one’s offering—then or now. Paul, in speaking to the Corinthians regarding an offering taken for Christians in Jerusalem, said:
2 Corinthians 8:12 “If the willingness is there, the gift is acceptable according to what one has, not according to what he does not have....” 2 Corinthians 9:7 “Each man should give what he has decided in his heart to give, not reluctantly or under compulsion, for God loves a cheerful giver.” In spite of the fact that these brothers have the same upbringing, the same genes, Cain and Abel were not of one mind and heart as they presented their offering to God. Cain reflected the strife, division, and selfishness that are part of our inborn, sinful nature. God accepted Abel’s offering but rejected Cain’s offering. HOW DID CAIN RESPOND TO THE LORD’S REJECTION? He was very angry––his face was downcast (4:5). Sin had a grip on Cain emotionally, before he took further action––and it was at this point that God spoke to him about what he had done that was unacceptable. HOW DID THE LORD DEAL WITH THE SITUATION? Genesis 4:6-7 Then the LORD said to Cain, "Why are you angry? Why is your face downcast? If you do what is right, will you not be accepted? But if you do not do what is right, sin is crouching at your door; it desires to have you, but you must master it."
Insight: God knows when we have sinned and God takes the initiative to confront us––God seeks us: God calls, as he did to Adam and Eve: “Where are you?” (Gen. 3:9).
43 44 - 44 -
The Lord knew Cain’s mood—it is not only words we speak or what we do that gets the Lord’s attention, it is even our moods! The Lord responds at the first sign of trouble—even the look on Cain’s face got the Lord’s attention. God asked Cain questions: “Why are you angry?” “Why is your face downcast?” God’s grace is shown in his questioning! God responded to Cain’s spirit before the sinful action occurred. God’s questioning of Cain could have averted murder. The answer to the Lord’s question, “Why are you angry?” should have resulted in Cain’s reflection about the attitude of his heart. The problem was not the offering—it was Cain himself. At the point of God’s confrontation, in spite of Cain’s sin nature and in spite of his feelings, he had the freedom to choose to do what it right. He chose not to deal with his sin—and so sin produced more sin: Jealousy––envy––anger––sibling rivalry––a competitive spirit––wounded pride––the urge to kill! God pointed out Cain’s sin and gave him instruction on how to deal with it: “If you do what is right, will not be accepted? But if you do not do what is right, sin is crouching at your door; it desires to have you, but you must master it,” (4:7). Sin is waiting like a hungry lion waiting to leap; it is an aggressive force ready to ambush.31 Sin lurks—as did the serpent (Gen. 3). Temptation is portrayed as something active, close at hand, predatory, eager to make inroads into Cain’s life. Sin can consume our life—take over our thinking, feeling, and actions. If we do not master sin, it will rule us:
Psalm 19:13 “Keep your servant also from willful sins; may they not rule over me. Then will I be blameless, innocent of great transgression.” 1 Peter 5:8 “Be self-controlled and alert. Your enemy the devil prowls around like a roaring lion looking for someone to devour. Consider also Jesus’ warning to Peter:
Luke 22:31
44 45 - 45 -
"Simon, Simon, Satan has asked to sift you as wheat.” We must not remain passive in face of temptation—there must be a decision to resist, to flee.
I Corinthians 10:13 “No temptation has seized you except what is common to man. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it.” 1 Corinthians 6:18 Flee from sexual immorality. All other sins a man commits are outside his body, but he who sins sexually sins against his own body. 2 Timothy 2:22-23 Flee the evil desires of youth, and pursue righteousness, faith, love and peace, along with those who call on the Lord out of a pure heart. James 4:7 Submit yourselves, then, to God. Resist the devil, and he will flee from you.
HOW DID CAIN RESPOND TO GOD’S INTERVENTION? Genesis 4:8 “Now Cain said to his brother Abel, "Let's go out to the field." And while they were in the field, Cain attacked his brother Abel and killed him.” He ignored God’s intervention, resulting in hardness of heart. He then planned the murder of his brother. He chose to let his emotions rule his behavior. There is danger in how we handle rage and depression. While recognizing that some people deal with diagnosed chemical imbalances in the brain and that there is a legitimate use of medication to treat this condition, there is also danger in using drugs to mask our feelings so that we do not deal with the root of the problem. Depression is sometimes caused by sin in failing to deal with unresolved alienation and anger toward a brother/sister. God sees our moods and wants to dialogue with us through Scripture, meditation and prayer. Hiding from God (Adam and Eve) or talking back to God (Cain) further enslaves us to sin.
45 46 - 46 -
WHAT DO WE OBSERVE ABOUT ABEL? We only know that Abel was a righteous man and Cain was evil:
1 John 3:12 Do not be like Cain, who belonged to the evil one and murdered his brother. And why did he murder him? Because his own actions were evil and his brother's were righteous. John Stott’s commentary on this verse is that the choice between the children of God and the children of the devil, between “hatred and love, life and death, murder and self-sacrifice” stems from the earliest moment of man’s existence.32 God did not prevent the murder of a righteous man: Hebrews 11:4 “By faith Abel offered God a better sacrifice than Cain did. By faith he was commended as a righteous man, when God spoke well of his offerings. And by faith he still speaks, even though he is dead.” Short life but a long testimony! The righteous are not necessarily protected from the evil of others— we live in a world that is permeated with evil that impacts us all. In God’s sovereignty, he may or may not intervene—and we are given no explanation, although we might gain a degree of understanding as time passes. It is helpful to remember that our physical death does not mean we no longer exist, for eternal life begins now with no interruption (2 Cor. 5:6-10; John 14:1-3).
HOW DID GOD DEAL WITH CAIN’S SIN? Genesis 4:9-10 “Then the LORD said to Cain, "Where is your brother Abel?" "I don't know," he replied. "Am I my brother's keeper?" The LORD said, "What have you done? Listen! Your brother's blood cries out to me from the ground.” Again, God seeks him out and asks a question, “Where is your brother Abel?” Cain answers God with a lie and a smart remark, “I don’t know...Am I my brother’s keeper?”
46 47 - 47 -
That is the crucial question—and the answer is obvious—Yes, I am my brother’s keeper! Who is my brother? Anyone whose need I can meet, from Jesus’ story of the Good Samaritan (Luke 10:25-37). “What have you done?” asks God. God does not ask to be informed; he asks us to name the sin so we might be cleansed.
I John 1:9 “If we confess (to speak; name) our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness.” God is just: “Your brother’s blood cries out to me from the ground.” God sees and knows. Because every person is created in God’s image, every life is important to him, and only God has the authority to give and take life.
WHAT ARE THE CONSEQUENCES OF CAIN’S SIN? Genesis 4:11-16 “Now you are under a curse and driven from the ground, which opened its mouth to receive your brother's blood from your hand. When you work the ground, it will no longer yield its crops for you. You will be a restless wanderer on the earth." Cain said to the LORD, "My punishment is more than I can bear. Today you are driving me from the land, and I will be hidden from your presence; I will be a restless wanderer on the earth, and whoever finds me will kill me." But the LORD said to him, "Not so; if anyone kills Cain, he will suffer vengeance seven times over." Then the LORD put a mark on Cain so that no one who found him would kill him. So Cain went out from the LORD's presence and lived in the land of Nod, east of Eden. Cain is under a curse (4:11-12): He was driven from the ground—he lost his property; his home. His work will no longer be productive—he will produce nothing from the ground that received his brother’s blood. He will be a restless wanderer—no roots. Cain’s remorse: God’s punishment was overwhelming to him!
47 48 - 48 -
He was not only being driven from the land he loved, he would be hidden from God’s presence. He experienced fear in being on his own. This reminds us of David’s plea when he committed adultery with Bathsheba and had her husband killed: Psalm 51:11 Do not cast me from your presence or take your Holy Spirit from me. Cain will be a restless wanderer—lack of stability and security. The murderer now fears for his life—the law of revenge––the murderer fears he will be murdered.
HOW DOES GOD DEMONSTRATE HIS GRACE TO CAIN? God protects Cain’s life by putting a mark is on his forehead. This signifies both shame and security. The mark will be a constant reminder of the awful consequences of sin while at the same time protecting him from the avenger. God does not let go of the un-reconciled one—God loves the sinner:
Romans 8:38-39 For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.
WHAT OTHER SIGNS OF GOD’S GRACE DO WE SEE IN CAIN’S LIFE? Genesis 4:17-24 Cain lay with his wife, and she became pregnant and gave birth to Enoch. Cain was then building a city, and he named it after his son Enoch. 18 To Enoch was born Irad, and Irad was the father of Mehujael, and Mehujael was the father of Methushael, and Methushael was the father of Lamech. 19 Lamech married two women, one named Adah and the other Zillah. 20 Adah gave birth to Jabal; he was the father of those who live in tents and raise livestock. 21 His brother's name was Jubal; he was the father of all who play the harp and flute. 22 Zillah also had a son, Tubal-Cain, who forged all kinds of tools out of bronze and iron. Tubal-Cain's sister was Naamah.
48 49 - 49 -
23 Lamech said to his wives, "Adah and Zillah, listen to me; wives of Lamech, hear my words. I have killed a man for wounding me, a young man for injuring me. 24 If Cain is avenged seven times, then Lamech seventy-seven times." Cain marries and has a family. He builds a city. From Cain’s descendents, we see development of arts and crafts— musical instruments, workers in bronze and iron. Yet, we see that the sin of murder is repeated in his descendants—Lamech killed a young man for wounding him (v. 23). Lamech took revenge, action that was out of proportion for offense. In the civil law given to the Israelites, God puts limits on revenge––an eye for eye, tooth for tooth (Lev. 24:17-22), meaning that the offended party could exact no more than what was lost––but the standard for Christ’s kingdom is forgiveness (Matt. 5:21-24; 38-48).
HOW IS GOD’S GRACE DEMONSTRATED TO ADAM AND EVE? Genesis 4:25-26 Adam lay with his wife again, and she gave birth to a son and named him Seth, saying, "God has granted me another child in place of Abel, since Cain killed him." Seth also had a son, and he named him Enosh. At that time men began to call on the name of the LORD. Seth is born, and through him will be the line of righteousness. At that time, that is, through the line of Seth, men began to call on the name of the Lord (vs. 26).
WHAT DO WE LEARN FROM THIS STORY? Sin is always a present threat in our lives. God sees and knows––we must not hide sin but deal with it. Worship of God is foundational to our existence, and offerings are an important part of worship. God knows when we give with impure motives. Offerings presented with an impure heart are not acceptable to God. God responded to Cain’s spirit before the sinful action occurred, giving him an opportunity to reverse his course.. We are indeed responsible for our brother/sister! Beware of heart attitudes—don’t ignore feelings!
49 50 - 50 -
Like Cain’s mark on his forehead, do you have scars that remind you of God’s grace as well as the consequences of sin? God has provided our sacrifice for sin—through Christ. In Christ, I am a new creation—sin no longer need have a stranglehold on me (2 Cor. 5:17).
CLOSING MEDITATION: Psalm 32:1-11 Blessed is he whose transgressions are forgiven, whose sins are covered. 2 Blessed is the man whose sin the LORD does not count against him and in whose spirit is no deceit. 3 When I kept silent, my bones wasted away through my groaning all day long. 4 For day and night your hand was heavy upon me; my strength was sapped as in the heat of summer. Selah 5 Then I acknowledged my sin to you and did not cover up my iniquity. I said, "I will confess my transgressions to the LORD" — and you forgave the guilt of my sin. 6 Therefore let everyone who is godly pray to you while you may be found; surely when the mighty waters rise, they will not reach him. 7 You are my hiding place; you will protect me from trouble and surround me with songs of deliverance. 8 I will instruct you and teach you in the way you should go; I will counsel you and watch over you. 9 Do not be like the horse or the mule, which have no understanding but must be controlled by bit and bridle or they will not come to you. 10 Many are the woes of the wicked, but the LORD's unfailing love surrounds the man who trusts in him. 11 Rejoice in the LORD and be glad, you righteous; sing, all you who are upright in heart!
QUESTIONS FOR DISCUSSION: 1. What have you learned from this lesson about offerings presented to God?
2. Look up these verses and discuss how you have dealt with anger in your own life: Matthew 5:21-26; James 1:19-20; Ephesians 4:26. What did you do that was helpful? What did you do that only made matters worse?
3. If Cain had said to you, “Am I my brother’s keeper?” what would you have said? What does it mean today to be your “brother’s or sister’s keeper”?
4. Why did God not kill Cain for murdering Abel? What shows God’s mercy to Cain, and what shows his justice?
50 51 - 51 -
5. Are you willing to share a time in your life when you experienced God’s mercy and his discipline, at the same time? How did you feel? What was the long-term benefit that came from the experience?
6. Have you ever considered the fact that God knows your mood, even the look on your face? How do you deal with your moods? What has been successful in “snapping out of it”? What has not worked?
7. Since Christ has paid for our sin on the cross, is it easier to deal with sin now than it was in the Old Testament? Why or why not? Does our relationship with Christ protect us from sinning? How do you deal with your guilt when you have sinned?
8. What do you think it means to flee from Satan’s temptation? Give a practical illustration of how that has worked for you or someone you know. What does it really mean to flee?
9. How do you feel knowing that God takes the initiative to pursue you when you sin? What are the questions God asks you when you sin? How do you answer?
10. Are you nursing anger in your heart toward anyone? How have you tried to deal with it? If someone were to ask you how to get rid of anger, what would you say? Does it matter that you are angry? How so?
51 LESSON FOUR
A. Noah & The Flood – Genesis 6 – 9 B. Abraham & Sarah – selected passages from Genesis 12 – 22
Note to leaders: If you are using the Horizon Bible study, you will notice that they have skipped Noah and the Flood. I am including it in these notes because I think it is an important part of God’s story of redemption. It gives important insights about the character of God, sin, judgment, grace, and our responsibility as stewards of God’s creation. Very often women only know the children’s storybook version. You may wish to teach the lesson on Noah in its entirety (or shortened appropriately for your time limitations). If you do this, you will have to adjust the remaining lessons accordingly; that is, you won’t be in sync with Horizons from this point forward. That may work for you. But if you prefer to be in sync with Horizons for the duration of the year’s study, I suggest that you read the Noah lesson thoroughly on your own, then write out a summary that highlights the most important points, building a bridge between the Cain and Abel story and the story of Abraham and Sarah (or read the summary below). It is not an option to skip Abraham and Sarah. The covenant given to Abraham is foundational to the whole rest of the Bible.
In other words, you have three options: (1) teach only Noah and the Flood; (2) teach only Abraham and Sarah; (3) read a summary of Noah and the Flood (and large portions of Scripture can be not read but summarized), followed by the lesson on Abraham and Sarah. Remember, in my opinion, to teach Genesis properly deserves a year, not nine lessons! The schedule we are working with is not ideal.
PART A: NOAH AND THE FLOOD
The story of Noah and the flood marks the limit of evil that God will permit and reveals the character of God––his holiness and justice but also his mercy and love. God loves his creation. He does not totally destroy his creation, but he purges the out-of- control evil from the earth through a flood, the likes of which the world had never seen nor has it seen since. God preserves the line of Seth, the line of righteousness from Adam, through righteous Noah and his sons, specifically through Shem. Can God count on Noah? To be sure, God authors the covenant, but it cannot be effected without Noah’s fidelity (see 7:1). If Noah does not build the ark and enter it, not only Noah and all life will perish, but so will God’s purpose to rule the earth through Adam and his promise to crush the Serpent through the woman’s seed. The future of salvation history rides on Noah’s faithfulness. On the other hand, can Noah count on God? God calls upon Noah to trust him to keep his threat to wipe out the earth and his promise to preserve him, his family, and the life of all that breathes. If the Lord does 53 - 53 -
not send the threatened Flood, Noah will have wasted years of his life and of his three sons building the ark, and “Noah’s folly” will become the laughingstock of history. And if God does not keep his promise to preserve Noah and his family through the Flood, their faithful service is in vain. The plot develops as the divine and human covenant partners commit themselves to one another.33
AS THE FLOOD NARRATIVE BEGINS, WHAT DO WE ALREADY KNOW ABOUT NOAH? Noah’s great grandfather was Enoch, who walked with God (Gen. 5:21-24). Enoch was from the line of Seth—the line of righteousness––who did not die a natural death, but God “took him away.” Hebrews 11:5 “By faith Enoch was taken from this life, so that he did not experience death; he could not be found, because God had taken him away. For before he was taken, he was commended as one who pleased God.”
WHAT WAS THE CONDITION OF HUMANKIND WHEN NOAH WAS BORN? Genesis 6:5 The LORD saw how great man's wickedness on the earth had become, and that every inclination of the thoughts of his heart was only evil all the time. Genesis 6:11-12 Now the earth was corrupt in God's sight and was full of violence. God saw how corrupt the earth had become, for all the people on earth had corrupted their ways. These terms are used to describe the growing perversion of humankind (6:5- 13): Wicked (v. 5); evil (v. 5); corrupt (vv. 11, 12); violent (vv. 11, 13).
HOW DID SIN SPREAD? From Adam/Eve, the first couple––to the first family (Cain/Able)––to society (Lemech, out-of-control revenge––he killed a man for wounding him); to the world, through unholy unions of righteous/unrighteous: Genesis 6:1-4 When men began to increase in number on the earth and daughters were born to them, the sons of God saw that the daughters of men were
53 54 - 54 -
beautiful, and they married any of them they chose. Then the LORD said, "My Spirit will not contend with man forever, for he is mortal; his days will be a hundred and twenty years. The Nephilim were on the earth in those days-- and also afterward-- when the sons of God went to the daughters of men and had children by them. They were the heroes of old, men of renown.
WHO WERE THE “SONS OF GOD”? (6:1-4) Some speculate that these are angelic beings; however, angels do not marry (Matt. 12:25). The most reasonable explanation seems to be that the daughters of Cain’s line married the sons of Seth’s line (intermarriage of the righteous with unrighteous). New Testament insight regarding unholy unions:
2 Corinthians 6:14 Do not be yoked together with unbelievers. For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness? The Nephilim were people of great size and strength.34 When Moses sent men to explore Canaan before entering it, they came back and said:
Numbers 13:31-33 "We can't attack those people; they are stronger than we are." And they spread among the Israelites a bad report about the land they had explored. They said, "The land we explored devours those living in it. All the people we saw there are of great size. We saw the Nephilim there (the descendants of Anak come from the Nephilim). We seemed like grasshoppers in our own eyes, and we looked the same to them." Og, King of Bashan, had a bedstead 6 ft. x 14 ft. (Deut. 3:11). Goliath, the Philistine, was a giant: “A champion named Goliath, who was from Gath, came out of the Philistine camp. He was over nine feet tall,” (1 Sam. 17:4). This passage of scripture is much disputed and has no bearing on the meaning of Noah’s story, except to highlight the total evil of the world.
HOW DID GOD RESPOND TO THE EVIL ON EARTH?
54 55 - 55 -
God said: “I will blot out...” (6:7; 7:4, 23); “I will destroy....” (6:13); “I will bring a flood...to destroy....” (6:17). The “very good” of Gen. 1:31 has become “I will blot out.” The text shows us how God deals with His creation: He holds an expectation for His world, and he will not abandon it.
WHAT IS THE PICTURE WE SEE OF GOD IN THIS PASSAGE?
Genesis 6:5-7 “The LORD saw how great man's wickedness on the earth had become, and that every inclination of the thoughts of his heart was only evil all the time. The LORD was grieved that he had made man on the earth, and his heart was filled with pain. So the LORD said, "I will wipe mankind, whom I have created, from the face of the earth-- men and animals, and creatures that move along the ground, and birds of the air-- for I am grieved that I have made them." Picture of God is not an angry tyrant but a troubled parent who grieves over his children; God’s heart was filled with pain.
TWO QUESTIONS WE MIGHT ASK AT THIS POINT ABOUT GOD: Could God bring an end to his world? Yes, and scripture affirms he will. Can God change his mind? Yes. He can change his mind so that he can abandon what he has made, and he can rescue that which he has condemned.35
WHAT IS SIGNIFICANT ABOUT NOAH? Genesis 6:8-9 But Noah found favor in the eyes of the LORD. This is the account of Noah. Noah was a righteous man, blameless among the people of his time, and he walked with God. This is the first time righteous and blameless are used in the Bible.36 Righteousness combines piety and ethics. “To serve the interest of the creation (see Gen. 8:9; 12:10), their neighbors (cf. Ezek. 18:5-9), and their King, the righteous are willing to disadvantage themselves to advantage others [italics added]. The standards for what is right are revealed in natural moral law (i.e., conscience [Gen. 3:10] and in special revelation.”37 Blameless literally means whole, complete, signifying wholehearted commitment and wholeness of relationship.38 It does not mean to be
55 56 - 56 -
sinless, but to abstain from sin. (David, though an adulterer and a murderer, can still say, “I have been blameless before him” (2 Sam. 22:24). The pairing of blameless and righteous suggests that Noah is wholly committed to righteousness, giving his contemporaries no excuse to criticize his conduct.39 Noah walked with God, that is, he fulfilled God’s original intention for humankind. It is repeated many times that Noah did all that God commanded him. Hebrews 11:7 By faith Noah, when warned about things not yet seen, in holy fear built an ark to save his family. By his faith he condemned the world and became heir of the righteousness that comes by faith.”
WHAT WERE GOD’S INSTRUCTIONS TO NOAH?
Genesis 6:13-22 So God said to Noah, "I am going to put an end to all people, for the earth is filled with violence because of them. I am surely going to destroy both them and the earth. 14 So make yourself an ark of cypress wood; make rooms in it and coat it with pitch inside and out. 15 This is how you are to build it: The ark is to be 450 feet long, 75 feet wide and 45 feet high. 16 Make a roof for it and finish the ark to within 18 inches of the top. Put a door in the side of the ark and make lower, middle and upper decks. 17 I am going to bring floodwaters on the earth to destroy all life under the heavens, every creature that has the breath of life in it. Everything on earth will perish. 18 But I will establish my covenant with you, and you will enter the ark — you and your sons and your wife and your sons' wives with you. 19 You are to bring into the ark two of all living creatures, male and female, to keep them alive with you. 20 Two of every kind of bird, of every kind of animal and of every kind of creature that moves along the ground will come to you to be kept alive. 21 You are to take every kind of food that is to be eaten and store it away as food for you and for them." 22 Noah did everything just as God commanded him. NIV
WHAT IS THE PURPOSE OF RECORDING THE DETAILS OF THE ARK? To emphasize the meticulous care taken in obeying God’s will.
56 57 - 57 -
“Ark” means “Palace” – focus is on the abode rather than shape or size: 450 ft. long x 75 ft. wide x 45 ft. high––one-and-one-half times as long as a football field. The narrator does not mention a rudder or navigational aids, suggesting that the fate of the ark depends solely on the will of God.40 Made of gopher wood; sealed with pitch = water tight. 3 decks with windows around the top, 18” high, to let in fresh air, light, get rainwater, and shovel out waste. Door in side of boat, shut by God––a picture of both salvation and judgment. Noah probably had lots of help, at least by his sons, maybe by men who would be drowned in the flood. Noah endured ridicule because of ludicrous prediction of rain, for it had never rained before. The earth was watered from springs below, but the flood would bring water not only from beneath the earth but also from above the earth. The ark is seen to prefigure saving work of Christ as pictured in N.T. baptism:
1 Peter 3:18-22 For Christ died for sins once for all, the righteous for the unrighteous, to bring you to God. He was put to death in the body but made alive by the Spirit, through whom also he went and preached to the spirits in prison who disobeyed long ago when God waited patiently in the days of Noah while the ark was being built. In it only a few people, eight in all, were saved through water, and this water symbolizes baptism that now saves you also--not the removal of dirt from the body but the pledge of a good conscience toward God. It saves you by the resurrection of Jesus Christ, who has gone into heaven and is at God's right hand-with angels, authorities and powers in submission to him. NIV The Flood was a picture of salvation that was to come through Christ. The emphasis is not on destruction but on salvation; not on judgment but on mercy and grace. The ark provided for re-creation, new life, and assurance that God’s original purpose in creation would be fulfilled: Provision for animals—“Be fruitful & multiply.” Provision for sacrifice. Provision for the human race to be continued. Provision for a continuing witness of righteousness.
57 58 - 58 -
WHAT WAS GOD’S COVENANT WITH NOAH?
Genesis 6:17-18 I am going to bring floodwaters on the earth to destroy all life under the heavens, every creature that has the breath of life in it. Everything on earth will perish. But I will establish my covenant with you, and you will enter the ark-- you and your sons and your wife and your sons' wives with you. Noah’s righteousness saved his family, for he represented them: Noah’s three sons, Shem, Ham, and Japeth; Noah’s wife and his sons’ wives. A righteous person has great influence on his family, as illustrated also in the N.T.: When Paul/Silas were imprisoned, the jailer and his household were saved (Acts 16). Lydia and her household were baptized (Acts 16). Cornelius and his household were saved (Acts 11). These were saved by another’s righteousness but by their own faith which came through the head of the household.
THE FLOOD (GEN. 7) Genesis 7:1- 8:19 The LORD then said to Noah, "Go into the ark, you and your whole family, because I have found you righteous in this generation. 2 Take with you seven of every kind of clean animal, a male and its mate, and two of every kind of unclean animal, a male and its mate, 3 and also seven of every kind of bird, male and female, to keep their various kinds alive throughout the earth. 4 Seven days from now I will send rain on the earth for forty days and forty nights, and I will wipe from the face of the earth every living creature I have made." 5 And Noah did all that the LORD commanded him. 6 Noah was six hundred years old when the floodwaters came on the earth. 7 And Noah and his sons and his wife and his sons' wives entered the ark to escape the waters of the flood. 8 Pairs of clean and unclean animals, of birds and of all creatures that move along the ground, 9 male and female, came to Noah and entered the ark, as God had commanded Noah. 10 And after the seven days the floodwaters came on the earth. Notice that the animals came to Noah for preservation, just as the animals came to Adam to be named (2:9).
58 59 - 59 -
While Noah and his family entered the ark, life continued as usual for everyone else, just as Jesus warns it will be before his second coming (Matt. 24:37-40). 11 In the six hundredth year of Noah's life, on the seventeenth day of the second month — on that day all the springs of the great deep burst forth, and the floodgates of the heavens were opened. 12 And rain fell on the earth forty days and forty nights. “The narrator offers a poetic expression for the unrestrained release of water (see Ps. 78; Isa. 24:18; Mal. 3:10). The earth is being returned to its pre-creation chaos by the release of the previously bounded waters above and by the upsurge of the subterranean waters (see 1:2, 6-9; 8:2).”41 [Italics added.] 13 On that very day Noah and his sons, Shem, Ham and Japheth, together with his wife and the wives of his three sons, entered the ark. 14 They had with them every wild animal according to its kind, all livestock according to their kinds, every creature that moves along the ground according to its kind and every bird according to its kind, everything with wings. 15 Pairs of all creatures that have the breath of life in them came to Noah and entered the ark. 16 The animals going in were male and female of every living thing, as God had commanded Noah. Then the LORD shut him in. 17 For forty days the flood kept coming on the earth, and as the waters increased they lifted the ark high above the earth. 18 The waters rose and increased greatly on the earth, and the ark floated on the surface of the water. 19 They rose greatly on the earth, and all the high mountains under the entire heavens were covered. 20 The waters rose and covered the mountains to a depth of more than twenty feet. 21 Every living thing that moved on the earth perished — birds, livestock, wild animals, all the creatures that swarm over the earth, and all mankind. 22 Everything on dry land that had the breath of life in its nostrils died. 23 Every living thing on the face of the earth was wiped out; men and animals and the creatures that move along the ground and the birds of the air were wiped from the earth. Only Noah was left, and those with him in the ark. 24 The waters flooded the earth for a hundred and fifty days. 8:1 But God remembered Noah and all the wild animals and the livestock that were with him in the ark, and he sent a wind over the earth, and the waters receded. 2 Now the springs of the deep and the floodgates of the heavens had been closed, and the rain had stopped falling from the sky. 3 The water receded steadily from the earth. At the end of the hundred and fifty days the water had gone down, 4 and on the seventeenth day of the seventh month the ark came to rest on the mountains of Ararat. 5 The waters continued to recede until the tenth month, and on the first day of the tenth month the tops of the mountains became visible.
59 60 - 60 -
6 After forty days Noah opened the window he had made in the ark 7 and sent out a raven, and it kept flying back and forth until the water had dried up from the earth. 8 Then he sent out a dove to see if the water had receded from the surface of the ground. 9 But the dove could find no place to set its feet because there was water over all the surface of the earth; so it returned to Noah in the ark. He reached out his hand and took the dove and brought it back to himself in the ark. 10 He waited seven more days and again sent out the dove from the ark. 11 When the dove returned to him in the evening, there in its beak was a freshly plucked olive leaf! Then Noah knew that the water had receded from the earth. 12 He waited seven more days and sent the dove out again, but this time it did not return to him. 13 By the first day of the first month of Noah's six hundred and first year, the water had dried up from the earth. Noah then removed the covering from the ark and saw that the surface of the ground was dry. 14 By the twenty-seventh day of the second month the earth was completely dry. 15 Then God said to Noah, 16 "Come out of the ark, you and your wife and your sons and their wives. 17 Bring out every kind of living creature that is with you — the birds, the animals, and all the creatures that move along the ground — so they can multiply on the earth and be fruitful and increase in number upon it." 18 So Noah came out, together with his sons and his wife and his sons' wives. 19 All the animals and all the creatures that move along the ground and all the birds — everything that moves on the earth — came out of the ark, one kind after another.
WHAT WAS THE COVENANT GOD MADE WITH NOAH?
Genesis 8:20 – 9:17 Then Noah built an altar to the LORD and, taking some of all the clean animals and clean birds, he sacrificed burnt offerings on it. 21 The LORD smelled the pleasing aroma and said in his heart: "Never again will I curse the ground because of man, even though every inclination of his heart is evil from childhood. And never again will I destroy all living creatures, as I have done. 22 As long as the earth endures, seedtime and harvest, cold and heat, summer and winter, day and night will never cease." As a result of Noah’s altar and offering, the whole of the state of humankind before the Flood is reestablished. Humans are still fallen (9:21), but through an offering on the altar, he may yet find God’s blessing (8:21-9:3). The covenant assured that there would be predictability in nature–– seasons would continue, there would be cold and heat, day and night, continually reminding us of God.
60 61 - 61 -
This a picture of God’s grace––he preserves the world for the sake of the righteous. WHAT ARE THE CONDITIONS AFTER THE FLOOD? (9:1-7) There are three ordinances in this section that can be summarized as follows: First, there is to be the propagation of life (9:1, 7). Second, the protection of life, from both animals and humans (9:2a, 4- 6). God prescribes capital punishment both of guilty animals and human beings (9:5). Third, the sustenance of life (9:2b-3).42
Genesis 9:1-7 Then God blessed Noah and his sons, saying to them, "Be fruitful and increase in number and fill the earth. 2 The fear and dread of you will fall upon all the beasts of the earth and all the birds of the air, upon every creature that moves along the ground, and upon all the fish of the sea; they are given into your hands. 3 Everything that lives and moves will be food for you. Just as I gave you the green plants, I now give you everything. 4 "But you must not eat meat that has its lifeblood still in it. 5 And for your lifeblood I will surely demand an accounting. I will demand an accounting from every animal. And from each man, too, I will demand an accounting for the life of his fellow man. 6 "Whoever sheds the blood of man, by man shall his blood be shed; for in the image of God has God made man. 7 As for you, be fruitful and increase in number; multiply on the earth and increase upon it."
This is the third time God blesses human beings and commands them to be fruitful (1:28; 5:2). The interaction between humans and animals will not be peaceful, just as 9:6 suggests the same for human beings. It was God’s intention the human beings voluntarily submit to him and animals to them (see Isa. 11:6-8), but both humans and animals transgressed their roles. Apparently before the Flood, animals got out of control, having no fear of human beings. Now God confirms and enhances human dominion over animals.43 God adds animals to the human diet to protect human life.
61 62 - 62 -
Humanity has the power of life and death over the animal kingdom. There is no distinction at this time between clean and unclean. Blood is equated with life in the Old Testament (Lev. 17:11); here blood is equated with the animal’s soul. By forbidding the eating of blood, this regulation instills a respect for the sacredness of life and protects against wanton abuse, but adding meat to the human diet is not a license for savagery.44
GOD’S COVENANT SIGN: A RAINBOW 8 Then God said to Noah and to his sons with him: 9 "I now establish my covenant with you and with your descendants after you 10 and with every living creature that was with you — the birds, the livestock and all the wild animals, all those that came out of the ark with you — every living creature on earth. 11 I establish my covenant with you: Never again will all life be cut off by the waters of a flood; never again will there be a flood to destroy the earth." This is a statement of God’s providential care over all living creatures of every kind. The covenant confirms God’s preexisting relationship with all creatures when he blessed them at the time of their creation.45 12 And God said, "This is the sign of the covenant I am making between me and you and every living creature with you, a covenant for all generations to come: 13 I have set my rainbow in the clouds, and it will be the sign of the covenant between me and the earth. 14 Whenever I bring clouds over the earth and the rainbow appears in the clouds, 15 I will remember my covenant between me and you and all living creatures of every kind. Never again will the waters become a flood to destroy all life. 16 Whenever the rainbow appears in the clouds, I will see it and remember the everlasting covenant between God and all living creatures of every kind on the earth." 17 So God said to Noah, "This is the sign of the covenant I have established between me and all life on the earth." NIV The Hebrew word that is translated rainbow reads simply bow, a battle weapon and a hunting instrument. In ancient Near Eastern mythologies, stars in the shape of a bow were associated with the hostility of the gods.46 Here the warrior’s bow is hung up, pointed away from the earth.47 Kline states, “The symbol of divine bellicosity and hostility has been transformed into a token of reconciliation between God and man.”48
62 63 - 63 -
“Delitzsch’s comment is helpful: ‘Stretched between heaven and earth, it is a bond of peace between both, and, spanning the horizon, it points to the all-embracing universality of the Divine mercy.’”49
THE SAD ENDING TO NOAH’S STORY: Genesis 9:18-24 The sons of Noah who came out of the ark were Shem, Ham and Japheth. (Ham was the father of Canaan.) 19 These were the three sons of Noah, and from them came the people who were scattered over the earth. 20 Noah, a man of the soil, proceeded to plant a vineyard. 21 When he drank some of its wine, he became drunk and lay uncovered inside his tent. 22 Ham, the father of Canaan, saw his father's nakedness and told his two brothers outside. 23 But Shem and Japheth took a garment and laid it across their shoulders; then they walked in backward and covered their father's nakedness. Their faces were turned the other way so that they would not see their father's nakedness. Drunkenness in these texts pictures the Lord’s judgment on people, not blessing.50 For instance: David tries to get Uriah drunk in order to remove Uriah’s religious scruples against untimely and improper sex (2 Sam. 11:13). Lot’s daughters make him drunk to commit incest (Gen. 19:31-35). Noah exposing himself occasioned his younger son’s sin, and his older sons felt it necessary to cover their father’s nakedness, a precaution Noah did not take. The prophets censor nakedness in connection with drinking wine to excess, suggesting the narrator also condemns, not commends Noah’s drinking and uncovering himself (Hab. 2:15; Lam. 4:21). Wine can bring joy when drunk in moderation, but over-indulgence brings moral laxity and sorrow.
WHAT IS MEANT BY “LAY UNCOVERED”? (V. 21) This is better understood as, he exposed himself.
Habakkuk 2:15 Woe to him who gives drink to his neighbors, pouring it from the wineskin till they are drunk, so that he can gaze on their naked bodies.
63 64 - 64 -
Habakkuk connects exposing one’s nakedness through intoxication with ‘prurient voyeurism,’ an act that deprives another of his or her dignity and desire for propriety (cf. Lam. 4:14). Nakedness is associated with shame (Gen. 3:7, 21), is publicly demeaning (2 Sam. 6:16, 20), and is incompatible with living in God’s presence (Ex. 20:26; cf. Deut. 23:12-14). When human beings fell into sin, they became aware through their nakedness of the potential for doing good and evil. The regulations against nakedness aim to protect people from sin. Noah’s nakedness occasions Ham’s sin.51
WHAT WAS WRONG WITH HAM SEEING NOAH’S NAKEDNESS? The Hebrew word for seeing his father’s nakedness means to look at searchingly, not a harmless or accidental seeing. Rabbinical sources think either that he castrated his father or that he committed sodomy,52 but this may be adding to the text. Perhaps just Ham’s prurient voyeurism is meant. Voyeurism in general violates another’s dignity and robs that one of his or her instinctive desire for privacy and for propriety. Ham’s voyeurism is perverse, for his is homosexual voyeurism. Worse yet, he dishonors his father, whom he should have revered in any case (Ex. 21:15-17; Deut. 21:18-21; Mark 7:10).53 He increases the dishonor by proclaiming it to others. Ham’s brothers thought it sin to merely look on their father’s nakedness, and they took every effort not to do so, showing a marked difference in the morality of the brothers. Noah’s sin of exposing himself leads to Ham’s homosexual, parent-dishonoring voyeurism, and this will lead to Canaan’s (Ham’s son) rampant sexual perversions so that the land will vomit them out (see Lev. 18:24-30; Deut. 12:29-32). Later, the land of Canaan, which becomes the Promised Land through the Abrahamic Covenant, became so sexually perverse that even the Canaanite eating utensils depicted nudity.54
HOW DOES THIS EPISODE CHANGE THE COURSE OF HISTORY? Genesis 9:24-29 24 When Noah awoke from his wine and found out what his youngest son had done to him, 25 he said, "Cursed be Canaan! The lowest of slaves will he be to his brothers."
64 65 - 65 -
26 He also said, "Blessed be the LORD, the God of Shem! May Canaan be the slave of Shem. 27 May God extend the territory of Japheth; may Japheth live in the tents of Shem, and may Canaan be his slave." 28 After the flood Noah lived 350 years. 29 Altogether, Noah lived 950 years, and then he died. NIV Why is Canaan cursed rather than Ham? Since the curses and blessings on the three sons have their descendants in view, it is not strange that the curse falls on Ham’s son rather than on Ham himself. Ham, the youngest son, wrongs his father, so the curse will fall on his youngest son, who presumably inherits his moral decadence (see Lev. 18:3; Deut. 9:3). In addition to the Canaanites, Ham’s descendants include some of Israel’s most bitter enemies: Egypt, Philistia, Assyria, Babylon (see 10:6-13).55 Noah’s righteousness is reproduced in Shem and Japheth, his immorality in Ham. Shem is identified by his relationship with God. This is the first indication that God elects the line of Shem to rule the earth (Gen. 1:26- 28) and crush the Serpent (Gen. 3:15; 4:26).
WHAT DO WE LEARN ABOUT SIN IN NOAH’S STORY? God is patient and longsuffering, but because he is a just and holy God, sin must be dealt with. God provides salvation for those who will receive it––God does not turn away anyone who repents. There is no remedy for sin apart from God’s provision through his mercy and grace. Even the Flood could not eradicate Noah’s sin nature, though he alone was called a righteous man. Sin is passed from one generation to another. There are personal consequences for sin that are projected to the family and nations. WHAT DO WE LELARN ABOUT GOD’S JUDGMENTS IN THE STORY OF NOAH? They are not arbitrary.
65 66 - 66 -
They are announced beforehand. They allow time for repentance but are otherwise carried out. They result in death. They are due to God’s justice.56 WHAT DO WE LEARN ABOUT ECOLOGY? God has given humans the responsibility for caring for the land and all living creatures. We are to rule as God rules, with love, mercy, gentleness, kindness, showing respect for all life. God has given us all good things to enjoy, but not to excess. Over-indulgence can have grave consequences. QUESTIONS FOR DISCUSSION: 1. As Noah warned of coming judgment as he built the ark, how are we warned of judgment today? When is the last time you heard a sermon about judgment?
2. If you knew nothing about God except through the story of Noah and the Flood, how would you describe him? List all the truths about God you see in this story.
3. Can you imagine what life on the ark must have been like? Had you been a member of Noah’s family, what daily chores would you have volunteered for? What would have been your worst nightmare?
4. How would you have felt if you had been one of the few people on the face of the earth who were spared destruction? What would have been your view of God? How might you live life differently?
5. What parallels do you see in this story and the gospel we proclaim through Christ?
6. Has drunkenness impacted your life? What are the spiritual lessons you have learned from your experience? How have you experienced God’s grace and healing?
7. How seriously do you view nakedness in our culture? What does Noah’s experience teach you? What do you teach your children about nakedness?
8. Part of Ham’s sin was in revealing his father’s nakedness to his brothers. Have you added to the seriousness of an offense by sharing it with others rather than keeping it a private matter?
66 67 - 67 -
9. What is our Christian responsibility toward a brother/sister who has sinned? How should a sexual offense be handled? Who needs to know?
10. How can we break the stranglehold of sin that seems to be passed from previous generations of our family? Does Christ have the power to break bondage to sin? (See Col. 1:13-14; Rom. 6:1-4, 15-18; 8:1-17.)
67 LESSON FOUR
PART B: ABRAHAM & SARAH
Note to leaders: This lesson needs to be included, whether you teach it at this time, in sync with the Horizon Bible study, or teach Noah and the Flood now and teach Abraham and Sarah next month. If you insert Noah as a separate lesson now and delay Abraham and Sarah until next month, you will have to omit a future lesson in order to conclude this series in May 2007. For instance, you may wish to delete Horizon’s Lesson Eight on Tamar, including only a brief summary of her role in the genealogy of Christ, which I think can be done quite easily. You might want to read Genesis 38 to help you decide.
Between the story of Noah and the Flood and the story of Abraham and Sarah is the Table of Nations (Ch. 10), and the Tower of Babel (Ch. 11). These are links that we do not have time to study, but I encourage you to read these chapters before you launch into Genesis 12. Read the following scriptures and the commentary that follows before reading the notes on Abraham:
The Bridge between Noah and Abraham
Genesis 10:8-12 Cush was the father of Nimrod , who grew to be a mighty warrior on the earth. 9 He was a mighty hunter before the LORD; that is why it is said, "Like Nimrod , a mighty hunter before the LORD." 10 The first centers of his kingdom were Babylon, Erech, Akkad and Calneh, in Shinar. 11 From that land he went to Assyria, where he built Nineveh, Rehoboth Ir, Calah 12 and Resen, which is between Nineveh and Calah; that is the great city. NIV Genesis 11:1-9 Now the whole world had one language and a common speech. 2 As men moved eastward, they found a plain in Shinar and settled there. 3 They said to each other, "Come, let's make bricks and bake them thoroughly." They used brick instead of stone, and tar for mortar. 4 Then they said, "Come, let us build ourselves a city, with a tower that reaches to the heavens, so that we may make a name for ourselves and not be scattered over the face of the whole earth." 5 But the LORD came down to see the city and the tower that the men were building. 6 The LORD said, "If as one people speaking the same language they have begun to do this, then nothing they plan to do will be 69 - 69 - impossible for them. 7 Come, let us go down and confuse their language so they will not understand each other." 8 So the LORD scattered them from there over all the earth, and they stopped building the city. 9 That is why it was called Babel — because there the LORD confused the language of the whole world. From there the LORD scattered them over the face of the whole earth. NIV City of Man Versus City of God57 The cities that Nimrod built replicate Babel and its tower. They represent the human spirit to achieve significance and security through their collective technology, independently from God. At the heart of the city of man is love for self and hatred of God. The city reveals that the human spirit will not stop at anything short of usurping God’s throne in heaven. Today, self-idolizing humanity is storming outer space, hoping to subdue even the heavenly bodies, and through genetic engineering has the potential to close and shape humanity according to its own imagination. What had historically been the prerogative of God alone has now come under the dominion of depraved humanity. The prospect is frightening. In and of itself, the construction of cities does not cause the Lord’s displeasure; for example, Israel celebrates holy Jerusalem. Rather God censures the human pride and security that people attach to their cities (Gen. 4:12-14, 17). By contrast, Abraham was content to be a wandering Aramean with God (Deut. 26:5), looking for a city with foundations, “whose architect and building is God” (Heb. 11:10). As a reward, God gave him and all who, like him, honor God’s name, an enduring name. The Babelites, in their longing for a humanly constructed, human- glorifying city, earn for themselves the ignominious name “Confusion,” ....As human beings abuse God’s good gift of technology for dominion, they also abuse language. God gives them language to bring the world under dominion by naming, but they use it to rival God. God judges humanity by confounding their languages and forcing them to separate from one another. As noted, the result has been catastrophic destruction, not dominion, as unbridled nations go to war against one another. That damaging confusion and devastating destruction is reversed at Pentecost (Acts 2:5-18). The Spirit does not remove diverse languages but allows the regenerate people to hear and understand one another. The Spirit alters the effects of their languages from deconstructing the community to reconstructing the new community of the church. With the Holy Spirit, we hear and understand; without him, we misunderstand through our fear, distrust, and self-ambition. Unity cannot be engineered; it is a matter of the Spirit. Filled with the Holy Spirit, we hear, understand, and sacrifice in love for one another. The Call of Abraham
69 70 - 70 -
In spite of the sinfulness of the human heart, God wanted to show his grace. He wanted a people to whom he would entrust the Scriptures, who would be his witness to the other nations of the world, through whom the Messiah would come. The descendants of Shem, the line of righteousness through Noah, are recorded in Genesis 11:10-26, where, at 11:27, the focus turns to the line of Terah, the father of Abraham.
Genesis 11:27-32 27 This is the account of Terah. Terah became the father of Abram, Nahor and Haran. And Haran became the father of Lot. 28 While his father Terah was still alive, Haran died in Ur of the Chaldeans (probably on the Euphrates in southern Iraq), in the land of his birth. 29 Abram and Nahor both married. The name of Abram's wife was Sarai, and the name of Nahor's wife was Milcah; she was the daughter of Haran, the father of both Milcah and Iscah. 30 Now Sarai was barren; she had no children. 31 Terah took his son Abram, his grandson Lot son of Haran, and his daughter-in-law Sarai, the wife of his son Abram, and together they set out from Ur of the Chaldeans to go to Canaan. But when they came to Haran, they settled there. 32 Terah lived 205 years, and he died in Haran. NIV
WHAT DO WE NEED TO KNOW ABOUT ABRAHAM AS WE BEGIN THIS IMPORTANT STORY? His family: Nahor, is the father of Terah, who became father of Abram, Nahor, and Haran. Abram married Sarai, a beautiful young woman, who was barren (11:30). Haran died young, leaving his son Lot an orphan, who will be adopted by Abram and Sarai after his grandfather’s death. The significance of barrenness: Brueggemann says that barrenness is an effective metaphor for hopelessness...no human power to invent a future.58 The theme of God’s purposes overcoming symbolic barrenness (see begins with Sarah, mother of Isaac (11:30); recurs with Rebekah, mother of Jacob/Esau (Gen. 25:21); Rachel, mother of Joseph and Benjamin (29:31); and Hannah, mother of Samuel (1 Sam. 1:2); and it
70 71 - 71 -
foreshadows the virgin birth (Luke 1:26-38). All these women actively commit themselves to God’s grace. Barrenness is the arena of God’s life-giving action.59
Isaiah 54:1 "Sing, O barren woman, you who never bore a child; burst into song, shout for joy, you who were never in labor; because more are the children of the desolate woman than of her who has a husband," says the LORD. Barrenness is a picture of Genesis 1:2 and chapters 3-11. Barrenness describes all of human history; it is a picture of hopelessness and in the O.T., barrenness was considered a curse or a punishment from God. Barrenness reminds us that God does not depend on the potential of the one he calls! God’s call comes to those who have no capacity to respond: Romans 4:17 As it is written: "I have made you a father of many nations." He is our father in the sight of God, in whom he believed--the God who gives life to the dead and calls things that are not as though they were.
By God’s speech the barren one is enabled to bring forth life—from nothing, from chaos. When God speaks, what he speaks always comes to pass. The journey: Terah took his grandson Lot, Abram and Sarai from their home in Ur of the Chaldeans to go to Canaan. Abram first received his call at Ur, with the instructions that he was to separate from his people and his father’s household, but he is slow in his obedience. He does not separate from his father until Terah dies in Haran. We know from Joshua 24:2 that Terah worshiped other gods. The moon-god Sin was worshiped at both Ur and Haran, so he could have felt at home in either place. When the clan arrived at Haran, they settled down there, where they lived until Terah died, 205 years later. The migration from Ur to Canaan began not as a vision but as a family decision, which caused a long delay in Abram’s obedience to God’s call.
71 72 - 72 -
WHAT IS GOD’S “CALL” TO ABAM?
Genesis 12:1-5 The LORD had said to Abram, "Leave your country, your people and your father's household and go to the land I will show you. "I will make you into a great nation and I will bless you; I will make your name great, and you will be a blessing. I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you." 4 So Abram left, as the LORD had told him; and Lot went with him. Abram was seventy-five years old when he set out from Haran. He took his wife Sarai, his nephew Lot, all the possessions they had accumulated and the people they had acquired in Haran, and they set out for the land of Canaan, and they arrived there.
WHAT ABRAM WAS TO LEAVE? Everything––“your country; your people; your father’s household.” But he began the journey with partial obedience.
WHAT DID THIS MEAN? It required abandonment, renunciation, and relinquishment. This called for a departure from “norms” and security: In renunciation we let go and we give ourselves totally to God. Calvin said that the command to Abraham and Sarah is to go “with closed eyes...until having renounced thy country, thou shalt have given thyself wholly to me.” We cannot give ourselves totally to the Lord until we have renounced everything—all we have grasped as rightfully ours––our hopes, dreams, our abilities, our resources, our rights. We must let go of all possibilities of self-reliance. This is the only way out of barrenness. To stay in safety (“I will provide my own way; I will do it my way”) is to remain barren, but to leave in risk is to have hope. Jesus said to his disciples:
72 73 - 73 -
Luke 14:26-27 "If anyone comes to me and does not hate his father and mother, his wife and children, his brothers and sisters-- yes, even his own life-- he cannot be my disciple. And anyone who does not carry his cross and follow me cannot be my disciple.
The Covenant
Genesis 12:2-3 "I will make you into a great nation and I will bless you; I will make your name great, and you will be a blessing. 3 I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you." Notice “I will....” ––an alternative to human effort: “...make you a great nation...” “...bless you....” “...make your name great...” Abraham mentioned over 40 times in O.T.; 70 times in N.T. “You will be a blessing.” “I will bless those who bless you and curse those who curse you.” “All peoples on the earth will be blessed through you.”” How? By the coming of Messiah through his descendants:
Matthew 1:1 “A record of the genealogy of Jesus Christ, the Son of David, the Son of Abraham....” Galatians 3:6-9 “Consider Abraham: ‘He believed God, and it was credited to him as righteousness.’ Understand, then, that those who believe are children of Abraham. The scripture foresaw that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: ‘All nations will be blessed through you.’ So those who have faith are blessed along with Abraham, the man of faith.”
WHAT WAS ABRAHAM’S REPONSE TO GOD’S CALL?
73 74 - 74 -
Genesis 12:4 “So Abram left, as the Lord had told him; and Lot went with him.” When Lot’s father and grandfather died, Abraham fulfilled his rightful responsibility to adopt Lot. This need not be seen as disobedience to God’s call. However, the day will come when God blesses Abraham so greatly, he and Lot must separate so that their herds will have adequate grazing land. Lot will choose the best land for himself, settling near Sodom, a city of extreme evil (Gen. 13). Lot and his family will be taken captive in battle, and Abram will rescue him (Gen. 14). Later, when Sodom and Gomorrah are about to be destroyed, Lot and his family reluctantly leave, but his wife looks back and is turned into a pillar of salt (Gen. 19).
THE JOURNEY RESUMES: Genesis 12:4-5 Abram was 75 years old when he set out from Haran. He took his wife Sarai, his nephew Lot, all the possessions they had accumulated and the people they had acquired in Haran, and they set out for the land of Canaan, and they arrived there.” The Lord then appeared to him, and promised him the land, and Abram built an altar there to the Lord. He then went on near Bethel, and built an altar—constant recognition of the Lord’s leadership and blessing.
WAS ABRAHAM’S FAITH UNSHAKABLE? NO. Abraham’s faith was tested.
Genesis 12:10-20 Now there was a famine in the land, and Abram went down to Egypt to live there for a while because the famine was severe. As he was about to enter Egypt, he said to his wife Sarai, “I know what a beautiful woman you are. When the Egyptians see you, they will say, ‘This is his wife.’ Then they will kill me but will let you live. Say you are my sister, so that I will be treated well for your sake and my life will be spared because of you.”
74 75 - 75 -
When Abram came to Egypt, the Egyptians saw that she was a very beautiful woman. And when Pharaoh’s officials saw her, they praised her to Pharaoh, and she was taken into his palace. He treated Abram well for her sake, and Abram acquired sheep and cattle, male and female donkeys, menservants and maidservants, and camels. But the LORD inflicted serious diseases on Pharaoh and his household because of Abram’s wife Sarai. So Pharaoh summoned Abram. “What have you done to me?” he said. “Why didn’t you tell me she was your wife? Why did you say, ‘She is my sister,’ so that I took her to be my wife? Now then, here is your wife. Take her and go!” Then Pharaoh gave orders about Abram to his men, and they sent him on his way, with his wife and everything he had. Abraham left his homeland, only to discover that the Promised Land is famine land! The famine required him to deal with the imperial reality of Egypt— his first test.60 In an effort to secure his own survival, Abraham lied about Sarah—his lie brought a curse, not on himself but on Pharaoh. Two kinds of testing: (1) Will Abraham believe the promise? No. (2) Will God keep his promise? Yes.
Abraham And Lot
IS THERE ENOUGH LAND? HOW SHALL THE LAND BE MANAGED? Trusting God results in a different perception of economic reality. Common view is based on scarcity—the belief that God has not provided enough.
Genesis 13:1-18 “Now Lot, who was moving about with Abram, also had flocks and herds and tents. But the land could not support them while they stayed together, for their possessions were so great that they were not able to stay together. And quarreling arose between Abram's herdsmen and the herdsmen of Lot. The Canaanites and Perizzites were also living in the land at that time. So Abram said to Lot, "Let's not have any quarreling between you and me, or between your herdsmen and mine, for we are brothers. Is not the
75 76 - 76 -
whole land before you? Let's part company. If you go to the left, I'll go to the right; if you go to the right, I'll go to the left." Lot looked up and saw that the whole plain of the Jordan was well watered, like the garden of the LORD, like the land of Egypt, toward Zoar. (This was before the LORD destroyed Sodom and Gomorrah.) So Lot chose for himself the whole plain of the Jordan and set out toward the east. The two men parted company: Abram lived in the land of Canaan, while Lot lived among the cities of the plain and pitched his tents near Sodom. Now the men of Sodom were wicked and were sinning greatly against the LORD. The LORD said to Abram after Lot had parted from him, "Lift up your eyes from where you are and look north and south, east and west. All the land that you see I will give to you and your offspring forever. I will make your offspring like the dust of the earth, so that if anyone could count the dust, then your offspring could be counted. Go, walk through the length and breadth of the land, for I am giving it to you." So Abram moved his tents and went to live near the great trees of Mamre at Hebron, where he built an altar to the LORD.
WHAT ARE SOME OBSERVATIONS WE CAN MADE ABOUT THIS STORY? Abram believed God—but sometimes he was unsure. His faith did not develop in a vacuum but in real life. Abram did not obey perfectly—but his mindset was generally in the right direction. Intimacy with God came through listening and obeying. The more Abram responded in faith, the more God revealed to him; God intervened when the promise was threatened, but God did not make Abram’s decisions. The promise was threatened when Abram passed off Sarah as his sister in Egypt—God intervened. The promise was threatened by Abram giving Lot his choice of land—but God intervened by seeing that Lot chose his land to the east and Abram to the west. Lot chose selfishly, and in the end had to flee personal destruction when Sodom was burned (Gen. 19). In this story, we see the sovereignty and providence of God who will never allow his plan to be thwarted.
76 77 - 77 -
The Covenant Affirmed––Yet Barrenness Persists
TWO DIVINE ENCOUNTERS––DIALOGUE BETWEEN THE LORD AND ABRAHAM: The first occurs at night (15:5) as a vision and pertains to the promised seed. The second occurs at sundown, partially in a deep sleep (15:12), and pertains to the Promised Land.
Genesis 15:1-21 After this, the word of the LORD came to Abram in a vision: "Do not be afraid, Abram. I am your shield, your very great reward." 2 But Abram said, "O Sovereign LORD, what can you give me since I remain childless and the one who will inherit my estate is Eliezer of Damascus?" 3 And Abram said, "You have given me no children; so a servant in my household will be my heir." 4 Then the word of the LORD came to him: "This man will not be your heir, but a son coming from your own body will be your heir." 5 He took him outside and said, "Look up at the heavens and count the stars — if indeed you can count them." Then he said to him, "So shall your offspring be." 6 Abram believed the LORD, and he credited it to him as righteousness. 7 He also said to him, "I am the LORD, who brought you out of Ur of the Chaldeans to give you this land to take possession of it." 8 But Abram said, "O Sovereign LORD, how can I know that I will gain possession of it?" 9 So the LORD said to him, "Bring me a heifer, a goat and a ram, each three years old, along with a dove and a young pigeon." 10 Abram brought all these to him, cut them in two and arranged the halves opposite each other; the birds, however, he did not cut in half. 11 Then birds of prey came down on the carcasses, but Abram drove them away. 12 As the sun was setting, Abram fell into a deep sleep, and a thick and dreadful darkness came over him. 13 Then the LORD said to him, "Know for certain that your descendants will be strangers in a country not their own, and they will be enslaved and mistreated four hundred years. 14 But I will punish the nation they serve as slaves, and afterward they will come out with great possessions. 15 You, however, will go to your fathers in peace and be buried at a good old age. 16 In the fourth generation your descendants will come back here, for the sin of the Amorites has not yet reached its full measure."
77 78 - 78 -
17 When the sun had set and darkness had fallen, a smoking firepot with a blazing torch appeared and passed between the pieces. 18 On that day the LORD made a covenant with Abram and said, "To your descendants I give this land, from the river of Egypt to the great river, the Euphrates — 19 the land of the Kenites, Kenizzites, Kadmonites, 20 Hittites, Perizzites, Rephaites, 21 Amorites, Canaanites, Girgashites and Jebusites."
GOD SPOKE TO ABRAM ABOUT TWO THINGS: His fear. His childlessness
ABOUT HIS FEAR (V. 1): He had just returned from battle and won. There could be retaliation from the defeated kings. God is able to defend us. God himself is our very great reward. To have God is to have everything! ABOUT HIS CHILDLESSNESS (VV. 2-6): The crisis of faith: vs. 1 – God’s fundamental promise; vs. 2-3 – Abram’s protest; vs. 4-5 – God’s response; vs. 6 – Abram’s acceptance.
WHAT PROMPTED ABRAM’S PROTEST? Barrenness persists. Years have passed, and God has not fulfilled his promise. Abram has already assumed his servant Eliezer will be his heir. A childless man could adopt one of his own servants to legally inherit his estate.
WHAT IS GOD’S RESPONSE?
78 79 - 79 -
While the situation seems more hopeless now to Abram than it did years ago when the promise was initially made, God insists that the promise will be fulfilled from his own seed, not anyone else. The stars are the sign—but the sign itself proved nothing—they are a revelation of God’s power.
HOW DID ABRAM RESPOND TO GOD’S PROMISE? “Abram believed the Lord, and he credited it to him as righteousness,” (v. 6). He accepted what was not reasonable. He accepted what was not possible. Why the change? “The Word of the Lord came to him”—power in the Word! Abram has a new definition of reality—it is no longer that which is measured by what he can see, touch, and manage. The multitude of stars represent the power of God in his life. This new faith must be seen as a miracle from God. God is the one who causes his Word to be accepted.
WHAT IS THE SIGNIFICANCE OF VS. 6, “ABRAM BELIEVED GOD, AND IT WAS CREDITED TO HIM AS RIGHTEOUSNESS”? This verse is the key, not only to Genesis, but to the whole Bible! It is used by Paul for his great teaching on justification by faith:
Romans 4:3-5 What does the Scripture say? "Abraham believed God, and it was credited to him as righteousness." Now when a man works, his wages are not credited to him as a gift, but as an obligation. However, to the man who does not work but trusts God who justifies the wicked, his faith is credited as righteousness. Galatians 3:6-11 Consider Abraham: "He believed God, and it was credited to him as righteousness." Understand, then, that those who believe are children of Abraham. The Scripture foresaw that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: "All nations will be blessed through you."
79 80 - 80 -
So those who have faith are blessed along with Abraham, the man of faith. All who rely on observing the law are under a curse, for it is written: "Cursed is everyone who does not continue to do everything written in the Book of the Law." Clearly, no one is justified before God by the law, because, "The righteous will live by faith."
This is why God chose a barren couple—because the only choice was to believe God to do the impossible. This would forever be the message—that God did what we could not do for ourselves—we are spiritually barren without Christ.
Ephesians 2:8 For it is by grace that you have been saved, through faith—and this not from yourselves, it is the gift of God—not by works, so that no one can boast. Hebrews 11:11-12 By faith Abraham, even though he was past age—and Sarah herself was barren—was enabled to become a father because he considered him faithful who had made the promise. And so from this one man, and he as good as dead, came descendants as numerous as the stars in the sky and as countless as the sand on the seashore. God confirms his promise with an oath—with a smoking firepot with a blazing torch, which represented God, passed between the pieces of sacrifice—God confirming the promise of the land. Darkness settles on Abram, and he has a disturbing dream, combined with a promise: His descendants will be slaves in a foreign country, Egypt, in bondage for 400 years, but Abram will live to be a “good old age” and be buried in peace. Prophecy of bondage was fulfilled in Exodus 1-2. Prophecy about Abraham’s death was fulfilled in Genesis 25:7-8. This shows that God’s plans are beyond our own lifetime: We will not see the answers to all our prayers in this lifetime. God’s purpose for us extends beyond our lifetime—we can name many ways those who have already died still have influence, whose works still live on.
But the story goes on—and it’s not as easy as it appears at this point! Next month: Hagar and Ishmael
80 81 - 81 -
QUESTIONS FOR DISCUSSION: 1. Going back to the Tower of Babel, what parallels to you see in the Tower of Babel and the world today? Are there dangers in losing ethnic and linguistic distinctions? Do you think God will permit one world government? One language? One economic system?
2. Have you experienced God calling you? How did you recognize God’s voice? How did you respond? How was your life changed?
3. Have you experienced incomplete obedience in your life? What were the consequences? How long did you wrestle with God before you were willing to let go?
4. What constitutes excess baggage that hinders complete obedience to God’s call? Can you think of any New Testament examples of people who couldn’t follow Christ because of excess baggage?
5. Can you recall a time of barrenness in your own life? How did you feel? How did God use in the process of transformation in your life?
6. How do you think we live today by the belief in scarcity—that God has not provided enough? What evidences do you see in your own home that betray a belief in scarcity?
7. Have you ever fled to your own “Egypt” in an effort to seek greater security, only to discover that you were in greater jeopardy than before? What lessons did you take from that experience?
8. What fears do you wrestle with? How has God spoken to you about them?
9. What is the primary way God speaks to you? How do you know when you hear God’s voice? How do you respond?
10. Do you have a “Lot” in your life—someone who takes the best at every opportunity, even if it disadvantages you? How do you handle the situation compared to the way Abraham dealt with Lot?
81 LESSON FIVE
Hagar and Ishmael Genesis 16; 21:1-21
Abram has received God’s covenant, the promise that God will make him into a great nation; God will bless him; make his name great; that Abram would be a blessing; that God would bless those who bless him, and whoever curses him will God curse; and that all peoples on the earth will be blessed through him (Gen. 12:2-3). Furthermore, God promised to Abram’s offspring a land (Gen. 12:7; 13:14-17). This covenant was made to a man whose wife was barren and well beyond childbearing years. In other words, this promise was humanly impossible to fulfill.
Sarah’s barrenness brings the covenant into jeopardy, for its fulfillment requires an heir. The delayed promise results in doubt, fear, and scheming. Sarah makes a suggestion to Abram of a way that he can have an heir, so the covenant can be fulfilled. Her plan seems unacceptable to us— in fact, immoral. But in those days, barrenness was thought to be a sign of God’s rejection. And so important was it to have an heir to inherit one’s estate, it was common for a man to divorce his wife if she could not bear children. Or there was another way. A barren wife could use her servant as a surrogate mother, and thus she could giver her husband children by legal means for the purpose of inheritance. But this was not God’s plan. The consequences of Sarah’s faithless engineering are still with us today.
The goal of this lesson is learn the ways of God in contrast to our foolish attempts to bring about God’s will through our own ingenuity. There is something here for everyone—those who are impatient schemers, blamers, jealous, passive, competitive; those who perceive themselves to be victims, treated unjustly, and the list goes on. With whomever we most identify in this story, or whatever unhappy history this story resurrects in our own lives, we shall see that God is sovereign, that he fulfills his promises in his own time and way. We will also see that God is all-knowing, merciful to the outcast, and that he redeems our own foolish attempts to manipulate what we perceive to be his will. The richness of biblical history is important to our understanding of the world in which we live. But it is necessary to see beyond general knowledge to the significance of biblical application to our personal lives. Remember, the goal is transformation—to see God’s character and ways more clearly, to gain wisdom, and to find hope for our own troubled circumstances. ______
LAPSE OF TIME––LAPSE OF FAITH: Genesis 16:1-3 83 - 83 -
Now Sarai, Abram's wife, had borne him no children. But she had an Egyptian maidservant named Hagar; 2 so she said to Abram, "The LORD has kept me from having children. Go, sleep with my maidservant; perhaps I can build a family through her." Abram agreed to what Sarai said. 3 So after Abram had been living in Canaan ten years, Sarai his wife took her Egyptian maidservant Hagar and gave her to her husband to be his wife. Ten years have passed since Abram had received the promise of an heir–– descendants, land, blessing. Time is passing––Sarah was about 65 years old when Abraham left his father and homeland, so she is now about 75 years old and Abram is about 86 (16:16). They have acquired great wealth and they have no heir. If they die today, all will be lost. Sarah surely thought, “Was there some misunderstanding about the promise? Surely, there must be a way to resolve this dilemma.” Sarah devises a plan whereby Abram could have an heir from her Egyptian slave Hagar. Sarah is no doubt already in menopause, and she draws the conclusion that the offspring will not come from her own body. “The practice of surrogate motherhood for an infertile wife through her maidservant seemed to be an acceptable social practice (Gen. 30:3-12); the Code of Hammurabi [ca. 1700 B.C.], a Nuzi text [ca. 1500 B.C.], an old Assyian marriage contract [19th century B.C.], and a Neo- Assyrian text. According to the Old Assyrian marriage contract, after the chief wife procured an infant for her husband, she could sell the surrogate mother whenever she pleased. According to the Code of Hammurabi, however, she could not sell her. ‘If later that female slave has claimed equality with her mistress because she bore children, her mistress may not sell her; she may mark her with the slave-mark and count her among the slaves’ (ANET, 172, par. 146).”61 Hagar was Sarah’s property, and her plan was legally acceptable according to the customs of that day. Her plan was logical and it was do-able.
83 84 - 84 -
WHAT IS WRONG WITH THIS PLAN? Sarah recognizes the Lord as Creator of life, but she does not interpret her infertility in terms of God’s promise.62 The descriptions used for Sarah and Hagar in this chapter tell us the Lord’s intentions for this relationship: Sarah is named “wife of Abraham” (16:1, 3). This designation emphasizes Sarah’s rightful standing. The promised son should come from her. Hagar is named “mistress” (16:4, 8, 9), and “maidservant” (16:1, 2, 3, 5, 6, 8). She was possibly among the maidservants Abraham acquired from Pharaoh (12:6). Sarah’s title “wife” suggests that the Lord’s promise to make Abraham into a great nation from an offspring out of his own loins––not from an adopted son––also applies to Sarah with whom he is reckoned as one flesh (2:24). Prior to this scene, Sarah and Abraham assumed this the case, and the narrator confirms this assumption in Genesis 17.63 Sarah sees her infertility as the Lord’s doing, and she decides to take matters into her own hands—and herein is her problem––she proceeds without a word from God to authorize her scheme. She tells Abram to “go, sleep” which literally means in Hebrew, “go into,” a term for sexual intercourse. Like Adam (3:17), Abram passively agrees to his wife’s faithless suggestion: “Abram agreed to what Sarai had said,” 16:2b). When a plan is devised out of fear or distrust, it is hard to resist it––but we know it cannot come from God, for his plans do not originate from fear or distrust. F. B. Meyer says, “We should be exceedingly careful before acting on the suggestions of any who are not as advanced as we are in the Divine life. What may seem right to them may be terribly wrong for us.”
SARAH ACTS ON HER PLAN: Genesis 16:3-4a So after Abram had been living in Canaan ten years, Sarai his wife took her Egyptian maidservant Hagar and gave her to her husband to be his wife. 4 He slept with Hagar, and she conceived. Sarah treats her maidservant as a piece of property with no personal rights. “To be his wife” emphasizes the foolishness of Sarah’s scheme.
84 85 - 85 -
WHAT WAS THE OUTCOME? (16:4b-5) When she [Hagar] knew she was pregnant, she began to despise her mistress. 5 Then Sarai said to Abram, "You are responsible for the wrong I am suffering. I put my servant in your arms, and now that she knows she is pregnant, she despises me. May the LORD judge between you and me." 6 "Your servant is in your hands," Abram said. "Do with her whatever you think best." Then Sarai mistreated Hagar; so she fled from her.
HOW DO YOU UNSCRAMBLE SCRAMBLED EGGS? Proverbs 30:21-23 "Under three things the earth trembles, under four it cannot bear up: a servant who becomes king, a fool who is full of food, an unloved woman who is married, and a maidservant who displaces her mistress. Like Eve, Sarah did what any reasonable woman would do––she blamed her husband! And like Adam when confronted by God (Gen. 3), Abraham shrugs off responsibility. Sarah takes her complaint to Abraham as to a judge to right the injustice––Abraham alone has the judicial authority to effect a change. But in the event Abraham will not deal with it, she confesses her faith in God, hoping that the Lord will do what Abraham won’t do. But Hagar’s attitude is a crucial mistake, for she has arrogantly turned on the one who has requested her help. The laws of Ur-Nammu 22-23 and the Law of Hummurabi protected the first wife against this natural response.64 Hagar is unrepentant and insubordinate. Because Hagar treats Sarah with disdain, she is alienated from the family of blessing. Sarah, on the other hand, is harsh and overbearing. Feeling victimized by barrenness and Hagar, she now becomes the victimizer. Neither woman fares very well in this situation.
HAGAR’S ENCOUNTER WITH THE ANGEL OF THE LORD: Hagar flees her mistreatment, but her deliverance does not lie in returning to Egypt, her native land. She will have an encounter with an angel that will change her direction.
85 86 - 86 -
Genesis 16:7-9 7 The angel of the LORD found Hagar near a spring in the desert; it was the spring that is beside the road to Shur. 8 And he said, "Hagar, servant of Sarai, where have you come from, and where are you going?" "I'm running away from my mistress Sarai," she answered. 9 Then the angel of the LORD told her, "Go back to your mistress and submit to her." An angel is a heavenly being sent from the heavenly court to earth as God’s personal agent.65 The Lord’s messenger is treated as God and yet as distinct from God, as God’s angel (cf. Gen. 21:17; 22:11; 31:11; Ex. 3:2; 14:19; 23:20; 32:34.)66 The angel found Hagar near a spring in the desert. This is a divine intervention, not a coincidence (cf. Gen. 12:17). A spring in the desert (v. 7) is a sign of life, symbol of hope, despite suffering. Note that the angel addresses Hagar by name, eliciting her trust, and asks her a probing question: Where have you come from, and where are you going? Hagar answers humbly and honestly that she is running away from her mistress. The angel tells Hagar to go back and submit to Sarah. A servant advances by honoring social boundaries, not by disregarding them (Prov. 27:18). The child she is carrying belongs to Abraham.
WHAT IS THE PROMISE GIVEN TO HAGAR? Genesis 16:10-12 The angel added, "I will so increase your descendants that they will be too numerous to count." 11 The angel of the LORD also said to her: "You are now with child and you will have a son. You shall name him Ishmael, for the LORD has heard of your misery. 12 He will be a wild donkey of a man; his hand will be against everyone and everyone's hand against him, and he will live in hostility toward all his brothers." Hagar will have a son whose name will be Ishmael, meaning, “God hears,” referring to “The Lord has heard your misery,” (v. 11).
86 87 - 87 -
This is the first of several birth announcements by this heavenly messenger (cf. 17:19; Judges 13:3, 5, 7; Luke 1:11-20, 26-38). The announcements predict the birth and destiny of those who play a significant role in salvation history.67 Hagar’s descendants will be too many to count (v. 10)––reaffirmed in Gen. 17:20 and fulfilled in 25:13-16. Abraham will father many descendants (13:16), both elect and non- elect. The non-elect will also be protected by God and made into a great nation (17:20).68 Ishmael will be a wild donkey of a man: “The fearless and fleet-footed Syrian onager is a metaphor for an individualistic lifestyle untrammeled by social convention (Job 24:5-8; 39:5-8; Jer. 2:24; Hos. 8:9). Ishmael is not a child in whose seed the nations will be blessed; his blessing will be away from the land of promise, living by his own resources.”69 Ishmael will live in hostility with his brothers and his neighbors. The Ishmaelites will be aggressors, characterized by conflict with everyone. By Genesis 25:18, Ishmael and Isaac live in separation.
Genesis 16:13-14 She gave this name to the LORD who spoke to her: "You are the God who sees me," for she said, "I have now seen the One who sees me." 14 That is why the well was called Beer Lahai Roi; it is still there, between Kadesh and Bered. She no longer gloats that she is pregnant but marvels at the Lord’s care of her, expressed by her declaring that she has now seen the One who sees her. Lahai Roi in Hebrew means “belonging to the living one, my seeing one.”
Genesis 16:15-16 So Hagar bore Abram a son, and Abram gave the name Ishmael to the son she had borne. 16 Abram was eighty-six years old when Hagar bore him Ishmael. NIV This is in contrast to 16:1, which states that Sarah has borne Abraham no children. ______
Note: To finish the story of Hagar and Ishmael, we need to jump to Ch. 21. However, the intervening chapters are important. You will not have time to read
87 88 - 88 -
them in your meeting, but as a leader, you will want to be familiar with these stories. Please stop here and read Chapters 16-20. The brief summary below may help you note the high points of each chapter if you choose to build a bridge between Chapters 16 and 21. Especially note Chapter 17 on circumcision.
WHAT IS IMPORTANT TO REMEMBER ABOUT CH. 17? God reaffirms his covenant with Abraham, assuring him that he will be the father of many nations and kings (vv. 1-8). His name is changed from Abram [exalted father] to Abraham [father of many]. God institutes the law of circumcision as a sign of the covenant (vv. 9-14). Circumcision is the sign of every male in Abraham’s household, including those born into Abraham’s household and those bought with money (vv. 12-13). The psalmist and the apostle Paul both interpret the text with Gentiles becoming Abraham’s offspring (Ps. 87:4-6; Rom. 4:16-17; cf. Gal. 3:15-19). This ritual marks something as set apart––the organ of procreation is consecrated to God (cf. Deut. 30:6; Jer. 4:4). The covenant is unconditional, but for Abraham’s descendants to increase and be a blessing, they too must walk before God and be blameless (Lev. 26; Deut. 28). The physical sign was to indicate a spiritual reality. Circumcision of the flesh was of no spiritual value unless accompanied by a circumcised heart, the reality that it symbolized. It was a metaphor for serious, committed faith. Throughout salvation history, God made it patently clear that only the circumcised heart satisfies the conditions of the covenant relationship (Deut. 10:16; 30:6; Jer. 4:4; Ezek. 44:7-9).70 Today, God’s covenant people are defined not by physical circumcision but by relationship with Jesus Christ, the only descendant of Abraham who kept God’s covenant without transgression. The sign of the new covenant in Christ is baptism, in which the Holy Spirit is given, who writes the law on believer’s hearts, guaranteeing their circumcision (Jer. 31:31-34; Rom. 2:28-29; 2 Cor. 3:2-6; Gal. 6:15). Baptism is the symbol of inclusion in Christ’s church, symbolizing the cleansing of sin (Rom. 6:1-14; 11:16; 1 Cor. 7:14; Col. 2:11-12; 1 Peter 3:20). As with O.T. circumcision, baptism is to mark a spiritual reality, that is, a transformation of the heart. The rite itself does not guarantee salvation.
88 89 - 89 -
Abraham shows himself to be a faithful covenant partner by carrying out God’s law of circumcision that same day (vv. 23-27). Ishmael was also circumcised, showing that both the elect and non- elect children received the sign of circumcision, but receiving the blessings of the covenant was dependant on commitment to the God of the covenant. Sarai’s name was changed to Sarah (vv. 15-22). Sarah is the only woman of the Bible whose name was changed. Both of her names are variants meaning princess. Her new name stressed that she was to be the mother of nations and kings (v. 16). God specifically confirms to Abraham that Sarah will be the mother of Isaac (he laughs), who will be the recipient of the covenant (not Ishmael). Abraham responds with laughter that he (at age 100) and Sarah (at age 90) will bear a son, as Sarah will also do in Ch. 18.
WHAT IS COVERED IN CH. 18? Three men visit Abraham––two were angels, and the third was the Lord himself––and Abraham receives them with hospitality, a model for welcoming God’s presence. The Lord confirms his promise of a son, to be born to Sarah, who is past the age of childbearing. Sarah laughs to herself, but the Lord knows––and says to Abraham, “Is anything too hard for the Lord?” (v. 13). When the meal is over and the men get up to leave, the Lord confides to Abraham his plan to destroy the wicked cities of Sodom and Gomorrah. Abraham, in the role of a noble prophet, intercedes for the righteous. Abraham’s nephew Lot and his family have settled in Sodom.
CH. 19, THE DESTRUCTION OF SODOM AND GOMORRAH: The chapter relates two incidents. At Lot’s home, the two messengers (angels) pronounce God’s judgment on Sodom and Gomorrah (19:1-29). This is followed by an epilogue reporting the incestuous intercourse between Lot and his daughters in a cave near Zoar and the birth of Lot’s grandsons, Moab and Ammon (19:30-38).
89 90 - 90 -
The evil of the Sodomites is irredeemable (19:1-11). The outcry against the evil of these cities has been confirmed by two credible witnesses (see 18:22, 33). The Lord delivers Lot (19:12-22). This story demonstrates God’s concern for the salvation of the whole family. Even the sons-in-law are reckoned part of the family that can be saved. There is complete devastation of the region (19:23-26). Scientifically, the fire and cataclysmic destruction of Sodom and Gomorrah may be explained by an earthquake. “The narrator frames the immediate cause, “burning sulfur,” with the ultimate cause, the Lord. It is theologically mischievous to dismiss either the scientific causes of historical events because of theological explanation or vice versa.”71
WHAT IS SIGNIFICANT ABOUT CH. 20? Abraham moved to Gerar, located at the edge of Philistine territory, where once again he jeopardized Sarah, the matriarch, by passing her off as his sister. Still a woman of remarkable beauty even in her old age, Abimlelech, king of Gerar, sent for her. The Lord intervened by appearing to the king in a dream, telling him that Sarah was a married woman. The Lord understands that Abimelech did this with a clear conscience; he assures Abimelech that he has kept him from sinning against Sarah, and he instructs him to return her to Abraham (20:6-7). Abimelech gives Abraham his choice of land, along with gifts of sheep, cattle, and slaves, and a large amount silver to cover the offense against Sarah. God’s intervention is significant: God extends his sovereign grace to Abraham, who foolishly places God’s program of redemption in jeopardy on the brink of Isaac’s conception. God extends his justice to Abimelech but mercy to Abraham and Sarah. Salvation depends on God’s faithfulness; not on his unfaithful servants. ______
90 91 - 91 -
The Birth of Isaac –– Hagar & Ishmael Expelled Genesis 21:1-21
Genesis 21:1-7 Now the LORD was gracious to Sarah as he had said, and the LORD did for Sarah what he had promised. 2 Sarah became pregnant and bore a son to Abraham in his old age, at the very time God had promised him. 3 Abraham gave the name Isaac to the son Sarah bore him. 4 When his son Isaac was eight days old, Abraham circumcised him, as God commanded him. 5 Abraham was a hundred years old when his son Isaac was born to him. 6 Sarah said, "God has brought me laughter, and everyone who hears about this will laugh with me." 7 And she added, "Who would have said to Abraham that Sarah would nurse children? Yet I have borne him a son in his old age."
WHAT IS NOTEWORTHY ABOUT ISAAC’S BIRTH? (21:1-7) Not much! After the big build-up and waiting seemingly for an eternity for this miraculous event, the birth is covered in surprisingly little detail (not unlike Christ’s birth). The birth is not the high point of this story; the high point will be the test of Abraham’s faith in the sacrifice of his son (Lesson Six). The emphasis is on Sarah, not Abraham––she is mentioned first and she speaks first. Abraham names the child Isaac (he laughs); he circumcises him as God has commanded. Sarah recognizes that it is God who has changed her laughter of incredulity into joy––and now all will laugh with her in amazement and joy. “By his powerful word, God has broken the grip of death, hopelessness, and barrenness. The joyous laughter is the end of sorrow and weeping (Matt. 5:4; Luke 6:21; John 16:20-24). Laughter is a biblical way of receiving a newness which cannot be explained.”72
BUT THE CRISIS RESUMES––HAGAR AND ISHMAEL EXPELLED! Genesis 21:8-13 The child grew and was weaned, and on the day Isaac was weaned Abraham held a great feast. 9 But Sarah saw that the son whom Hagar the Egyptian had borne to Abraham was mocking, 10 and she said to
91 92 - 92 -
Abraham, "Get rid of that slave woman and her son, for that slave woman's son will never share in the inheritance with my son Isaac." The age of weaning was normally about three years. Ishmael, now a teenager, mocks Sarah, meaning to laugh maliciously. Sarah perceives the significance of Ishmael’s distain for Isaac as a threat to her son’s inheritance. To Sarah, Ishmael is the son of “that slave woman,” whereas to Abraham, Ishmael is his son. 11 The matter distressed Abraham greatly because it concerned his son. 12 But God said to him, "Do not be so distressed about the boy and your maidservant. Listen to whatever Sarah tells you, because it is through Isaac that your offspring will be reckoned. 13 I will make the son of the maidservant into a nation also, because he is your offspring." Sarah’s first conflict with Hagar stemmed from lack of faith, which caused her to blame Abraham, and mistreat her maidservant, but this conflict stems from her concern over Isaac’s inheritance. God approves Sarah’s plans and consoles Abraham by assuring that even his natural children, who will not directly participate in the redemptive kingdom, are blessed on earth. Since Abraham cannot provide for Ishmael, God will provide for him.
ABRAHAM OBEYS––THE PAINFUL SEPARATION: Genesis 21:14-21 Early the next morning Abraham took some food and a skin of water and gave them to Hagar. He set them on her shoulders and then sent her off with the boy. She went on her way and wandered in the desert of Beersheba. The skin of water would hold approximately 3 gallons, or 24 lbs., a scant amount to sustain them in the desert. This is a reminder that, in all of our desert experiences, our own human resources will not do. 15 When the water in the skin was gone, she put the boy under one of the bushes. 16 Then she went off and sat down nearby, about a bowshot away, for she thought, "I cannot watch the boy die." And as she sat there nearby, she began to sob. At the end of their resources, there is no alternative to death.
92 93 - 93 -
HOW DOES GOD INTERVENE? 17 God heard the boy crying, and the angel of God called to Hagar from heaven and said to her, "What is the matter, Hagar? Do not be afraid; God has heard the boy crying as he lies there. 18 Lift the boy up and take him by the hand, for I will make him into a great nation." Hagar’s was a cry of hopelessness, but it was the cry of Ishmael that God responded to: God’s grace is not restricted to Isaac’s line (see 16:11; cf. Ex. 2:23; 1 Sam. 7:8-9; Ps. 107:19). 19 Then God opened her eyes and she saw a well of water. So she went and filled the skin with water and gave the boy a drink. 20 God was with the boy as he grew up. He lived in the desert and became an archer. 21 While he was living in the Desert of Paran, his mother got a wife for him from Egypt. “The episode tellingly portrays man’s plight and God’s grace: on the one hand, diminishing supplies, scant refuge and final despair; on the other, the abundance of the well (once it was revealed), the promise of life and posterity, and (v. 20) the presence of God.”73
QUESTIONS FOR REFLECTION AND DISCUSSION: 1. Can you think of a time when you mistakenly perceived a plan to be God’s will? What were the consequences of that decision? 2. How can you know if a plan is truly of God or not? Are plans that are possible or do-able a reliable guide? How should a plan of action be tested before it is executed? Does this apply equally to individuals and church governing bodies? 3. Think of an illustration of how we can be led astray by following a legal precedent or cultural norm rather than restricting our actions to a higher biblical standard. 4. Think of a time when impatience has caused you great heartache. How could this have been avoided? 5. Was Sarah’s jealousy toward Hagar predictable? Was Hagar’s superior attitude predictable? Was Abraham’s passivity predictable? Could Abraham have avoided this mess? How do you see this in light of the sovereignty of God? 6. Is anyone guaranteed salvation based on human lineage? Who are the true children of Abraham (John 8:31-47; Gal. 3:26-29; 4:21-31)? 7. God’s line of redemption went through Isaac, not Ishmael. Did this mean that descendants of Ishmael could not become believers? Can you think of some biblical examples of individuals from Ishmael’s line that became believers in Israel’s God? 8. Do non-believing Jews have any advantage over the descendants of Ishmael? Who are the inheritors of the covenant? (See Hebrews 9:15; 1 Peter 1:3-5.)
93 94 - 94 -
9. These stories in Genesis are filled with individual examples of God seeing, hearing, knowing, and then responding. How has God intervened in your own life, your marriage, or the lives of your children in ways that were life changing? How did you respond to God’s intervention? What changed? What lessons are you willing to share from your experience? 10. If Sarah and Hagar were teaching a class in your church on family relationships, what guidance do you think they would give? What warnings? 11. When has God provided for you when you were sure all hope was gone? 12. What is the most important inheritance you can give your children?
94 LESSON SIX
Abraham & the Sacrifice of Isaac Genesis 22:1-19
With the birth of Isaac, the resolution of the Ishmael conflict, and settling in and around Beersheba in Chapter 21, it would seem that Abraham would now feel secure in his covenant relationship with God. There was stability and permanence that he had not known before. But this was not to last. The very God who was responsible for bringing security and stability to Abraham’s life is now responsible for bringing unimaginable turmoil. Abraham must be tested. God does not test us to lead us into sin, but to test the quality of what we are. The proof of what we are is what we do (James 2:14-24). No one has perfect faith, and, as we have seen, Abraham’s faith has faltered on several occasions. Nevertheless, the Lord responds to Abraham’s basic commitment of life to walk before God (Gen. 7:1). Abraham’s commitment will now be tested to its limits.
This passage is one of the most crucial in the story of Abraham. We are filled with questions, and the text does not necessarily offer answers. From our perspective as believers, we will easily see the typology of God’s command to Abraham to sacrifice his son with God ultimately sacrificing his own Son on the cross. In the story of Abraham and Isaac, God will provide the substitute sacrifice. But when God sends his Son to be the sacrifice, he was our substitute, dying in our place on the cross. If the covenant God gave to Abraham is to be fulfilled, Isaac must live, not die. And likewise, if the covenant is ultimately fulfilled in Jesus Christ, though he dies as our substitute, he must be resurrected. God’s covenant stands because Jesus has victory over sin and death.
The offering of Isaac tests Abraham’s faith in God’s covenant to the limit. If Isaac dies there can be no seed from which Messiah will come. Yet Abraham trusts God even though he can see no hope. As you read through the narrative, try to walk in Abraham’s shoes and feel his emotions as he carries out, step by step, the obedience to God’s command that will surely nullify the covenant God has made. Feel the anguish of a father who is faced with making all the necessary preparations to kill his son, who then must walk with his son up the mountain to the place of sacrifice, obeying God without question and without hesitation, with no explanation, and no reason to hope for an outcome other than death. Everything in us cries out with incredulity and outrage as we face the awful truth of what it means to be totally obedient to God, to trust him even to the point of death. We cannot help but ask ourselves if we could have done this.
As Abraham was tested, as we read and meditate on this story, we ourselves are tested as we put ourselves in Abraham’s place. How strong is our commitment to God, really? Are we committed to the point of death? Not only our own death, but perhaps 96 - 96 - the death of the one we love more than life? Is our obedience to God conditioned by what is reasonable according to our own perspective? Do we believe God’s promises even when all indications lead to nullification of those promises? What is it that we refuse to lay on the altar of sacrifice? What is the limit of our obedience? At what point is God’s demand of us unreasonable and undoable? These questions must be faced if we are willing to grapple with the true meaning of Abraham’s test.
This is not a story that calls us to test God by sitting in judgment on God’s command to Abraham, nor is it about child sacrifice or morality. The narrator sets the record straight in Gen. 22:1, “After these things, God tested Abraham....” We are in on the purpose of God at the outset; we know that God does not intend to allow Isaac to be sacrificed. But Abraham does not know this. And so begins the story.
______
BEGIN WITH READING THE STORY: Genesis 22:1-24 22:1 Some time later God tested Abraham. He said to him, "Abraham!" "Here I am," he replied. 2 Then God said, "Take your son, your only son, Isaac, whom you love, and go to the region of Moriah. Sacrifice him there as a burnt offering on one of the mountains I will tell you about." 3 Early the next morning Abraham got up and saddled his donkey. He took with him two of his servants and his son Isaac. When he had cut enough wood for the burnt offering, he set out for the place God had told him about. 4 On the third day Abraham looked up and saw the place in the distance. 5 He said to his servants, "Stay here with the donkey while I and the boy go over there. We will worship and then we will come back to you." 6 Abraham took the wood for the burnt offering and placed it on his son Isaac, and he himself carried the fire and the knife. As the two of them went on together, 7 Isaac spoke up and said to his father Abraham, "Father?" "Yes, my son?" Abraham replied. "The fire and wood are here," Isaac said, "but where is the lamb for the burnt offering?" 8 Abraham answered, "God himself will provide the lamb for the burnt offering, my son." And the two of them went on together. 9 When they reached the place God had told him about, Abraham built an altar there and arranged the wood on it. He bound his son Isaac and laid
96 97 - 97 -
him on the altar, on top of the wood. 10 Then he reached out his hand and took the knife to slay his son. 11 But the angel of the LORD called out to him from heaven, "Abraham! Abraham!" "Here I am," he replied. 12 "Do not lay a hand on the boy," he said. "Do not do anything to him. Now I know that you fear God, because you have not withheld from me your son, your only son." 13 Abraham looked up and there in a thicket he saw a ram caught by its horns. He went over and took the ram and sacrificed it as a burnt offering instead of his son. 14 So Abraham called that place The LORD Will Provide. And to this day it is said, "On the mountain of the LORD it will be provided." 15 The angel of the LORD called to Abraham from heaven a second time 16 and said, "I swear by myself, declares the LORD, that because you have done this and have not withheld your son, your only son, 17 I will surely bless you and make your descendants as numerous as the stars in the sky and as the sand on the seashore. Your descendants will take possession of the cities of their enemies, 18 and through your offspring all nations on earth will be blessed, because you have obeyed me." 19 Then Abraham returned to his servants, and they set off together for Beersheba. And Abraham stayed in Beersheba. 20 Some time later Abraham was told, "Milcah is also a mother; she has borne sons to your brother Nahor: 21 Uz the firstborn, Buz his brother, Kemuel (the father of Aram), 22 Kesed, Hazo, Pildash, Jidlaph and Bethuel." 23 Bethuel became the father of Rebekah. Milcah bore these eight sons to Abraham's brother Nahor. 24 His concubine, whose name was Reumah, also had sons: Tebah, Gaham, Tahash and Maacah.
WHY DOES THE NARRATOR BEGIN THIS STORY BY TELLING US THAT THIS IS A TEST? This is to remove any possible misunderstanding that God requires human sacrifice. This information is divulged to the reader but not to Abraham. The reader knows that the son will not be slaughtered, though in the mind of Abraham, no other thought was entertained. Test is used with God as the subject and Abraham as the object. The focal point of this story is not the danger to Isaac but the danger to Abraham in his relationship to God.
97 98 - 98 -
When God tests, he tests some value, quality, or attribute by stretching it to its limits. In most cases, he is testing the faith and faithfulness of individuals or of Israel by expecting them to obey even in difficult circumstances (cf. Deuteronomy 8:2; Judges 3:4). Nowhere else, however, is this accomplished by giving a command that is rescinded before it is carried out.74 The Hebrew word test does not mean to entice to do wrong. With a personal object, it means test another to see whether the other proves worthy (1 Kings 10:1; 2 Chron. 9:1; Dan. 1:12, 14). Satan tempts us to destroy us (1 Peter 5:8; James 1:15; Rom. 6:23), but God tests us to strengthen us (Ex. 20:20; Deut. 8:2).75 However, the reader, apart from knowing that this is a test, knows no more about God’s plans and ways than the characters within the narrative––we are as much in the dark about God’s intentions as Abraham. This causes us to force our own thoughts and feelings into those of Abraham. The writer of the story gives us ample time to do that through the prolonged details of the story—the cutting of the wood, the saddling of the donkey, taking his two servants––so that we put ourselves into Abraham’s shoes, think his thoughts, and feel his emotions.
HAS ABRAHAM BEEN TESTED BEFORE? Yes. In God’s first call to Abraham was to “Go to the land I will show you,” (Gen. 12:1), and he was told to “leave your country, your people and your father’s household.” He passed the test, though with bumps and bruises, twists and turns. Now he is commanded to “sacrifice your son, your only son, Isaac, whom you love” (22:2). In each case, God rewards Abraham’s obedience with glorious promises: first, “all peoples on earth will be blessed through you” (12:3); then more specifically, God will promise “through your offspring all nations on earth will be blessed” (22:18).
HOW DID GOD SPEAK TO ABRAHAM? The narrator does not tell us how God spoke to Abraham, that is, in a vision, appearance, or messenger, but Abraham knows he hears God speak his name, and he responds, “Here I am” (22:3).
98 99 - 99 -
This is the only word Abraham utters in this scene. We see that Abraham, though not always faithful in the past, is attentive and receptive to God’s word.
WHAT IS GOD’S COMMAND? Genesis 22:2 Then God said, "Take your son, your only son, Isaac, whom you love, and go to the region of Moriah. Sacrifice him there as a burnt offering on one of the mountains I will tell you about." Since Ishmael has been expelled and Abraham’s offspring will be named through Isaac’s offspring, the Lord designates Isaac as “the only son.” The word “son” is related throughout the story (22:2, 3, 6, 7, 8, 9, 10, 12, 13, 16) emphasizing that Abraham faces a monumental test.
WHERE IS THE TEST TO BE PLAYED OUT? Abraham is to take Isaac to the region of Moriah (22:2), which is a three-day journey from Beersheba. Scholars differ on exactly where this was, but most agree that it was probably the site of David’s purchased threshing floor (2 Samuel 24:18-25), and the later site where Solomon built the temple (2 Chronicles 3:1). In going to Moriah, Abraham must disassociate himself with his familiar surroundings—he must go to an unknown place, in the same way he had to leave all that he held dear to go to the land prescribed by the Lord (12:1). Faith is a lonely pilgrimage.
HOW ARE WE TO UNDERSTAND THE COMMAND TO “SACRIFICE HIM”? God’s command did not contradict moral law because the firstborn always belongs to the Lord (Ex. 13:11-13); however, the command is extraordinary both morally and theologically.76 “The command teeters on the edge of morality. We are left with the inexplicable and exacting realization that faith demands radical obedience. Abraham is asked to behave in a way that is illogical, absurd, and to say the least, non-conventional from the human perspective. Within the biblical worldview, however, such radical behavior proves the true nature of biblical faith. Abraham had committed himself by covenant to be obedient to the Lord and had consecrated his son Isaac to the Lord by circumcision. The Lord put his servant’s faith and loyalty to the
99 100 - 100 -
supreme test, thereby instructing Abraham, Isaac, and their descendants as to the kind of total consecration the Lord’s covenant requires.”77
HOW DID ABRAHAM COMPLY WITH THE LORD’S INSTRUCTIONS? (22:3-10) Genesis 22:3 Early the next morning Abraham got up and saddled his donkey. He took with him two of his servants and his son Isaac. When he had cut enough wood for the burnt offering, he set out for the place God had told him about. The writer prolongs the narrative with excessive and deliberate details of Abraham’s preparation for the journey and the journey itself––got up, saddled his donkey, took two servants and son Isaac, cut enough wood––forcing the reading to follow one perfunctory act after the other. By doing this, he allows the reader to look beyond these external events to ponder the thoughts of Abraham himself as he so matter-of-factly carried them out. We all can imagine how utterly distraught he was at the prospect of losing his son Isaac in this way. Even more baffling, God’s covenant to bless the world through his seed could not be fulfilled. However, the command to sacrifice Isaac would not have been as shocking to Abraham as it is to us. In the Canaanite worldview, the god who provided fertility (El) was also entitled to demand a portion of what had been produced, which was expressed in sacrifice of animals and grain and in the sacrifice of children.78 Abraham’s compliant acquiescence, as much as it reflects the power of his faith, also suggests that human sacrifice is familiar to his conceptual worldview.79 Abraham appears almost artificial in the subdued, matter-of-fact way that he moves from one step to the next. There is no scene in which he informs Sarah, no exploration of Abraham’s feelings; no heart-rending father-son dialogue. We can imagine that Abraham was speechless, as if in shock, as he faced this unimaginable and baffling crisis.
100 101 - 101 -
WHAT IS THE SIGNIFICANCE OF THE “THIRD DAY”? Genesis 22:4-5 On the third day Abraham looked up and saw the place in the distance. 5 He said to his servants, "Stay here with the donkey while I and the boy go over there. We will worship and then we will come back to you." In the Scripture, three days was a typical period of preparation for something important (31:22; 42:18; Ex. 3:18; 15:22; 19:11, 15, 16; Num. 10:33; 19:12, 19; 31:19; 33:8; Esther 5:1; Hosea 6:2; Jonah 3:3; Matt. 12:40; 1 Cor. 15:4). The extended interval of time shows that Abraham does not act rashly but proceeds with resolute faith, allowing time for sober reflection; yet his resolve is not weakened.80 The servants are brought along to be left behind, introduced solely to take no part in the proceedings, compounding our sense of Abraham’s isolation. Abraham must leave everything behind. His lonely journey up the mountain symbolized the lonely, psychological journey of faith to the place of sacrifice.
HOW OLD IS ISAAC AT THIS TIME? In 22:5, Isaac is referred to as a “boy.” The Hebrew word for boy simply means inexperienced and so can refer to any age. Isaac must be in his late teens by now, able to carry sufficient wood on his back as he goes up the mountain.
WHY DOES ABRAHAM SAY TO HIS SERVANTS THAT HE AND ISAAC WILL COME BACK TO THEM? Although Abraham does not know how God will work it out, his faith holds on to the promise that in Isaac his offspring will be reckoned (21:1-13). According to Hebrews, he expresses a type of resurrection faith of the same quality and caliber as Christians who believe in Christ’s resurrection from the dead:
Hebrews 11:17-19 By faith Abraham, when God tested him, offered Isaac as a sacrifice. He who had received the promises was about to sacrifice his one and only son, 18 even though God had said to him, "It is through Isaac that your offspring will be reckoned." 19 Abraham reasoned that God could raise the dead, and figuratively speaking, he did receive Isaac back from death.
101 102 - 102 -
Romans 4:16-25 Therefore, the promise comes by faith, so that it may be by grace and may be guaranteed to all Abraham's offspring--not only to those who are of the law but also to those who are of the faith of Abraham. He is the father of us all. 17 As it is written: "I have made you a father of many nations." He is our father in the sight of God, in whom he believed--the God who gives life to the dead and calls things that are not as though they were. 18 Against all hope, Abraham in hope believed and so became the father of many nations, just as it had been said to him, "So shall your offspring be." 19 Without weakening in his faith, he faced the fact that his body was as good as dead--since he was about a hundred years old--and that Sarah's womb was also dead. 20 Yet he did not waver through unbelief regarding the promise of God, but was strengthened in his faith and gave glory to God, 21 being fully persuaded that God had power to do what he had promised. 22 This is why "it was credited to him as righteousness." 23 The words "it was credited to him" were written not for him alone, 24 but also for us, to whom God will credit righteousness--for us who believe in him who raised Jesus our Lord from the dead. 25 He was delivered over to death for our sins and was raised to life for our justification.
THE JOURNEY UP THE MOUNTAIN: Genesis 22:6-8 Abraham took the wood for the burnt offering and placed it on his son Isaac, and he himself carried the fire and the knife. As the two of them went on together, 7 Isaac spoke up and said to his father Abraham, "Father?" "Yes, my son?" Abraham replied. "The fire and wood are here," Isaac said, "but where is the lamb for the burnt offering?" 8 Abraham answered, "God himself will provide the lamb for the burnt offering, my son." And the two of them went on together.
Isaac carries the wood for sacrifice on his back, while Abraham himself carries the fire and the knife. By the repetition of “father” and “son,” the narrator relentlessly emphasized the precious relationship. When Isaac inquires about the absence of a lamb for sacrifice, Abraham’s faith in God’s word enables him to respond confidently that God will provide the lamb.
102 103 - 103 -
THE DREADED MOMENT OF SACRIFICE ARRIVES: Genesis 22:9-14 When they reached the place God had told him about, Abraham built an altar there and arranged the wood on it. He bound his son Isaac and laid him on the altar, on top of the wood. 10 Then he reached out his hand and took the knife to slay his son. This is the moment of total surrender to God’s command. 11 But the angel of the LORD called out to him from heaven, "Abraham! Abraham!" The repetition of Abraham’s name connotes urgency. "Here I am," he replied. 12 "Do not lay a hand on the boy," he said. "Do not do anything to him. Now I know that you fear God, because you have not withheld from me your son, your only son." Though the omniscience of God would assure us that God knew Abraham’s faith commitment beforehand, the narrator focuses on the reality that God does not experience the quality of Abraham’s faith until played out on the stage of history, as is illustrated in the following passage: Deuteronomy 8:2-3 Remember how the LORD your God led you all the way in the desert these forty years, to humble you and to test you in order to know what was in your heart, whether or not you would keep his commands.
GOD PROVIDES: 13 Abraham looked up and there in a thicket he saw a ram caught by its horns. He went over and took the ram and sacrificed it as a burnt offering instead of his son. 14 So Abraham called that place The LORD Will Provide. And to this day it is said, "On the mountain of the LORD it will be provided." Abraham’s faith was not in words but in deeds:
James 2:21-22 Was not our ancestor Abraham considered righteous for what he did when he offered his son Isaac on the altar? 22 You see that his faith and his actions were working together, and his faith was made complete by what he did. The first explicit mention of substitutionary sacrifice of one life for another in the Bible is in 22:13, although it was implied in Noah’s sacrifice (8:20-22).
103 104 - 104 -
GOD’S APPROVAL OF ABRAHAM AND THE REAFFIRMATION OF THE COVENANT: Genesis 22:15-19 The angel of the LORD called to Abraham from heaven a second time 16 and said, "I swear by myself, declares the LORD, that because you have done this and have not withheld your son, your only son, 17 I will surely bless you and make your descendants as numerous as the stars in the sky and as the sand on the seashore. Your descendants will take possession of the cities of their enemies, 18 and through your offspring all nations on earth will be blessed, because you have obeyed me." Having walked between the carcasses to confirm the covenant (Gen. 15), and having assigned circumcision to affirm it (Gen. 17:9-14), God now swears to his covenant promise so that God would make the unchanging nature of his purpose very clear to the heirs of what was promised: Hebrews 6:16-17 Men swear by someone greater than themselves, and the oath confirms what is said and puts an end to all argument. 17 Because God wanted to make the unchanging nature of his purpose very clear to the heirs of what was promised, he confirmed it with an oath.
THE JOURNEY HOME: 19 Then Abraham returned to his servants, and they set off together for Beersheba. And Abraham stayed in Beersheba. Abraham alone is mentioned because the story is about the test of his faith, not about Isaac’s submission.
THEOLOGICAL REFLECTIONS:81 Faith in action: The Bible emphasizes one central preoccupation: a person’s decision in relationship to God. The binding of Isaac is the decisive moment in Abraham’s relationship to God. In this scene, the commitments of the Lord and of Abraham are tested to their limits. Abraham committed himself to walk according to God’s word, and his commitment meant that he lived radically in faith’s imagination, informed by God’s promises to give him offspring and land, even though he and Sarah were no longer able to procreate.
104 105 - 105 -
Abraham’s lonely journey up the mountain symbolizes the lonely, psychological journey of faith to the place of obedience and sacrifice. He does not fail to believe God’s promises in spite of contrary visual evidence—he does not waver in his commitment to obey God. When God calls, Abraham responds, “Here I am.” He is a tremendous model of faithful response for the Christian. Testing and faith: God tests his saints often through adversity or hardship in order to prove the quality of their faith by their obedience. In the binding of Isaac, the saint is torn between his faith in the divine promises and the command to nullify them, between his affection for God’s gift and for God. Remember, God does not test us to lead us into sin, but to test the quality of what we are. The foreshadowing of Christ: Within the canon of Scripture, the story of Abraham’s willingness to obediently sacrifice his son of promise typifies Christ’s sacrifice. Abraham’s declaration that “God himself will provide the lamb” (22:8) resonates with God’s offer of the Lamb to save the world (Mark 10:45; John 1:29, 36; 2 Cor. 5:17-21; 1 Peter 1:18-19). Ultimately God provides the true Lamb without blemish that stands in humanity’s place—the Lamb of God dies instead of the sinner so that those who believe might live eternally (Gen. 22:13-14). Just as Isaac carried his own wood for the altar up the steep mountain, Christ carried his own wooden cross toward Golgotha (John 19:17). Just as Abraham sacrificially and obediently laid Isaac on the altar (Gen. 22:9), so Christ sacrificially and obediently was nailed to the cross, in perfect obedience to his Father’s will (Rom. 8:32; Phil. 2:6-8; 1 Peter 2:21-24). Abraham’s devotion, “You have not withheld from me your son, your only son,” is paralleled by God’s love to us in Christ as reflected in John 3:16 and Romans 8:32––God gave his only Son. Symbolically, Abraham receives Isaac back from death, which typifies Christ’s resurrection from the death of the cross (Hebrews 11:19). In taking an oath to bless Abraham and all nations through him, God guaranteed the promise to Abraham’s offspring (Gen. 22:15-18).
105 106 - 106 -
Abraham’s obedience prefigures the active obedience of Christ, who secures the covenantal blessings for Abraham’s innumerable offspring. Since the coming of Jesus Christ, who are Abraham’s offspring? Romans 4:13-25 makes it clear that Abraham’s offspring are not ethnic Jews but those who place their faith in Jesus Christ (see John 8:31-59; Romans 9:6-8).
QUESTION FOR REFLECTION AND DISCUSSION: 1. How has God tested the quality of your faith? Describe how you felt during the test. What was the outcome? What lessons did you learn? 2. Has God ever asked you to relinquish the first love of your life? How did you respond? What was the hardest thing you faced in this challenge? 3. How would you describe your initial steps of obedience to God? What was confusing to you? What mistakes did you make? How did you get back on track? 4. How long have you been a believer? Describe the difference in your life when you first began your journey with the Lord and where you are today. What was the primary tool of growth in your spiritual life? 5. While we know the focus of this story is on Abraham’s total obedience, we cannot help but notice Isaac’s submission to his father’s instructions. Have you experienced this kind of submission without questioning? 6. God’s covenant was unconditional and guaranteed, fulfilled in the death and resurrection of Jesus Christ. In what ways do you doubt God’s promises to you? Does your salvation sometimes seem hard to believe? Why? 7. When Jesus is in the wilderness after his baptism, he is tested by God and tempted by the devil. Describe the difference. How is this played out in your own life? 8. Abraham and Isaac left the servants behind, and Abraham assured them they would return. How could Abraham have said this with such confidence? On what was he basing his declaration? 9. When you lose a loved one in death, on what do you base your confidence that you will one day be reunited? What does Scripture have to say about this? (See John 14:1-4; 1 Cor. 15; Rom. 6:5-11; 1 Peter 1:3-9.) 10. Do you think Abraham truly understood God’s ability to resurrect from the dead? (See Hebrews 11:17-19.) How does Abraham’s statement reflect the quality of his faith in God? 11. Have you ever been in a situation where you had to believe God based only in his promises when circumstances gave every indication to the contrary? Where did your faith come from? 12. What is the most helpful insight you received from the story of Abraham and Isaac?
106 107 - 107 -
107 LESSON SEVEN
Isaac & Rebekah – the Marriage Made in Heaven Genesis 24
Let’s be clear at the outset—there is no way to teach seven chapters of Genesis in one lesson! The best we can do is to summarize the stories of these matriarchs, or else zero-in on certain parts of the story we want to emphasize. My choice for this lesson is to teach Genesis 25. But if you want to summarize the chapters covered in Lesson Seven of the Horizon Bible Study, I suggest you first read these chapters in your Bible; then read the summary in Horizons Bible Study, Lesson Seven. Look for the teachable truths you want your group to discuss. These might include observations about God: election, sovereignty, his steadfast love and providential care, his faithfulness to his covenant. We can ask questions about God’s intervention in the lives of his chosen ones and the influence of prayer or lack of it. The observations about the human family are abundant––new love that grows cold and distant, favoritism, sibling rivalry, deceit and greed, pulling families apart. Observations could be made about the influence of family members on each other, and the passing of family traits from one generation to another. Everyone can identify with someone in these stories.
Though the focus of the Horizon lesson is on the matriarchs, they were married to two patriarchs, Isaac and Jacob. After the big build-up to Isaac’s birth, surprisingly little is written about him. He is there; he has influence. But the spotlight is never on him. Jacob, however, is predominant throughout. It is Jacob who becomes the father of the twelve tribes of Israel. It is Jacob who wrestles with God and is changed. But overarching the whole story is God! What we learn about God and his sovereignty, love, and faithfulness still applies today. There is comfort in knowing that our own family is not the first dysfunctional family; we are not alone. But the focus must be on the power of God to change lives through Christ. We are not without hope and a future (Jeremiah 29:11).
You may wish to stay with the chapters covered in each of the lessons in the Horizon Bible Study rather than go with the revision that I am presenting. That is easier for some circles. However, I have decided to omit the chapter about Tamar (Horizon, Lesson Eight) in order to present two lessons on Isaac, Rebekah, Jacob, and his wives. Tamar’s story important, but considering the volume of material in the remaining chapters of Genesis, the continuity of these stories, and the brief time we have to cover this material, I have opted for a different arrangement of the material.
These stories are fascinating to read––there is nothing boring about Genesis! So no matter what you choose to highlight from these chapters, it can be insightful, helpful, and encouraging. Ask the Lord to speak first to you, so that your own heart is stirred and challenged. Then ask for direction about the details you choose to cover in the lesson.
Sandy Sturch 109 - 109 -
The Marriage Made in Heaven
The fascinating thing about the story of Isaac and Rebekah is that everything about the beginning of this marriage was perfect. Abraham and his servant did everything “right.” It is a love story that everyone loves to read. Even so, this marriage ended in disaster—everything turned to worms. Everything that starts well does not necessarily end well.
I have chosen to share with you my favorite story from these chapters, a story about prayer. It is amazing to see the faith and prayer life of Abraham’s servant, whose obedience and spiritual strength form the backdrop for the stories that follow. Because prayer is so critically important in our lives, I cannot pass up this opportunity to observe the power of prayer at work in bringing together Isaac and Rebekah in what I call “a marriage made in heaven.”
LET’S TELL THE STORY: Genesis 24 Abraham was now old and well advanced in years, and the LORD had blessed him in every way. 2 He said to the chief servant in his household, the one in charge of all that he had, "Put your hand under my thigh. 3 I want you to swear by the LORD, the God of heaven and the God of earth, that you will not get a wife for my son from the daughters of the Canaanites, among whom I am living, 4 but will go to my country and my own relatives and get a wife for my son Isaac." 5 The servant asked him, "What if the woman is unwilling to come back with me to this land? Shall I then take your son back to the country you came from?" 6 "Make sure that you do not take my son back there," Abraham said. 7 "The LORD, the God of heaven, who brought me out of my father's household and my native land and who spoke to me and promised me on oath, saying, 'To your offspring I will give this land' — he will send his angel before you so that you can get a wife for my son from there. 8 If the woman is unwilling to come back with you, then you will be released from this oath of mine. Only do not take my son back there." 9 So the servant put his hand under the thigh of his master Abraham and swore an oath to him concerning this matter. 10 Then the servant took ten of his master's camels and left, taking with him all kinds of good things from his master. He set out for Aram Naharaim and made his way to the town of Nahor. 11 He had the camels kneel down near the well outside the town; it was toward evening, the time the women go out to draw water.
109 110 - 110 -
12 Then he prayed, "O LORD, God of my master Abraham, give me success today, and show kindness to my master Abraham. 13 See, I am standing beside this spring, and the daughters of the townspeople are coming out to draw water. 14 May it be that when I say to a girl, 'Please let down your jar that I may have a drink,' and she says, 'Drink, and I'll water your camels too' — let her be the one you have chosen for your servant Isaac. By this I will know that you have shown kindness to my master." 15 Before he had finished praying, Rebekah came out with her jar on her shoulder. She was the daughter of Bethuel son of Milcah, who was the wife of Abraham's brother Nahor. 16 The girl was very beautiful, a virgin; no man had ever lain with her. She went down to the spring, filled her jar and came up again. 17 The servant hurried to meet her and said, "Please give me a little water from your jar." 18 "Drink, my lord," she said, and quickly lowered the jar to her hands and gave him a drink. 19 After she had given him a drink, she said, "I'll draw water for your camels too, until they have finished drinking." 20 So she quickly emptied her jar into the trough, ran back to the well to draw more water, and drew enough for all his camels. 21 Without saying a word, the man watched her closely to learn whether or not the LORD had made his journey successful. 22 When the camels had finished drinking, the man took out a gold nose ring weighing a beka (5.5 grams) and two gold bracelets weighing ten shekels (110 grams). 23 Then he asked, "Whose daughter are you? Please tell me, is there room in your father's house for us to spend the night?" 24 She answered him, "I am the daughter of Bethuel, the son that Milcah bore to Nahor." 25 And she added, "We have plenty of straw and fodder, as well as room for you to spend the night." 26 Then the man bowed down and worshiped the LORD, 27 saying, "Praise be to the LORD, the God of my master Abraham, who has not abandoned his kindness and faithfulness to my master. As for me, the LORD has led me on the journey to the house of my master's relatives." 28 The girl ran and told her mother's household about these things. 29 Now Rebekah had a brother named Laban, and he hurried out to the man at the spring. 30 As soon as he had seen the nose ring, and the bracelets on his sister's arms, and had heard Rebekah tell what the man said to her, he went out to the man and found him standing by the camels near the spring. 31 "Come, you who are blessed by the LORD," he said. "Why are you standing out here? I have prepared the house and a place for the camels."
110 111 - 111 -
32 So the man went to the house, and the camels were unloaded. Straw and fodder were brought for the camels, and water for him and his men to wash their feet. 33 Then food was set before him, but he said, "I will not eat until I have told you what I have to say." "Then tell us," [Laban] said. 34 So he said, "I am Abraham's servant. 35 The LORD has blessed my master abundantly, and he has become wealthy. He has given him sheep and cattle, silver and gold, menservants and maidservants, and camels and donkeys. 36 My master's wife Sarah has borne him a son in her old age, and he has given him everything he owns. 37 And my master made me swear an oath, and said, 'You must not get a wife for my son from the daughters of the Canaanites, in whose land I live, 38 but go to my father's family and to my own clan, and get a wife for my son.' 39 "Then I asked my master, 'What if the woman will not come back with me?' 40 "He replied, 'The LORD, before whom I have walked, will send his angel with you and make your journey a success, so that you can get a wife for my son from my own clan and from my father's family. 41 Then, when you go to my clan, you will be released from my oath even if they refuse to give her to you — you will be released from my oath.' 42 "When I came to the spring today, I said, 'O LORD, God of my master Abraham, if you will, please grant success to the journey on which I have come. 43 See, I am standing beside this spring; if a maiden comes out to draw water and I say to her, "Please let me drink a little water from your jar," 44 and if she says to me, "Drink, and I'll draw water for your camels too," let her be the one the LORD has chosen for my master's son.' 45 "Before I finished praying in my heart, Rebekah came out, with her jar on her shoulder. She went down to the spring and drew water, and I said to her, 'Please give me a drink.' 46 "She quickly lowered her jar from her shoulder and said, 'Drink, and I'll water your camels too.' So I drank, and she watered the camels also. 47 "I asked her, 'Whose daughter are you?' "She said, 'The daughter of Bethuel son of Nahor, whom Milcah bore to him.' "Then I put the ring in her nose and the bracelets on her arms, 48 and I bowed down and worshiped the LORD. I praised the LORD, the God of my master Abraham, who had led me on the right road to get the granddaughter of my master's brother for his son. 49 Now if you will show kindness and faithfulness to my master, tell me; and if not, tell me, so I may know which way to turn." 50 Laban and Bethuel answered, "This is from the LORD; we can say nothing to you one way or the other. 51 Here is Rebekah; take her and
111 112 - 112 -
go, and let her become the wife of your master's son, as the LORD has directed." 52 When Abraham's servant heard what they said, he bowed down to the ground before the LORD. 53 Then the servant brought out gold and silver jewelry and articles of clothing and gave them to Rebekah; he also gave costly gifts to her brother and to her mother. 54 Then he and the men who were with him ate and drank and spent the night there. When they got up the next morning, he said, "Send me on my way to my master." 55 But her brother and her mother replied, "Let the girl remain with us ten days or so; then you may go." 56 But he said to them, "Do not detain me, now that the LORD has granted success to my journey. Send me on my way so I may go to my master." 57 Then they said, "Let's call the girl and ask her about it." 58 So they called Rebekah and asked her, "Will you go with this man?" "I will go," she said. 59 So they sent their sister Rebekah on her way, along with her nurse and Abraham's servant and his men. 60 And they blessed Rebekah and said to her, "Our sister, may you increase to thousands upon thousands; may your offspring possess the gates of their enemies." 61 Then Rebekah and her maids got ready and mounted their camels and went back with the man. So the servant took Rebekah and left. 62 Now Isaac had come from Beer Lahai Roi, for he was living in the Negev. 63 He went out to the field one evening to meditate, and as he looked up, he saw camels approaching. 64 Rebekah also looked up and saw Isaac. She got down from her camel 65 and asked the servant, "Who is that man in the field coming to meet us?" "He is my master," the servant answered. So she took her veil and covered herself. 66 Then the servant told Isaac all he had done. 67 Isaac brought her into the tent of his mother Sarah, and he married Rebekah. So she became his wife, and he loved her; and Isaac was comforted after his mother's death.
WHAT DID ABRAHAM DO RIGHT? He knew he did not have long to live, and therefore he was diligent in making plans for his family after his death.
112 113 - 113 -
He knew Isaac was the child of Promise, that is, the covenant would be passed on through Isaac—which he learned from hard experience by Sarah’s attempt to execute her own ingenious substitute plan, from which Ishmael was born. He knew that Isaac’s wife should come from his own family, the blessed Semites, rather than the cursed Canaanites surrounding him (see 9:24-27; 15:16; 18:18-19; Deut. 7:1-4).82 Marriage is not only a covenant between two individuals; it is a merging of families. Spiritual unity is of utmost importance for the success of a marriage (2 Cor. 6:14-15). He knew that, while he himself could not return to Haran to find a bride for Isaac, he could trust his chief servant (no doubt Eleazar, Gen. 15:2) to go on this mission for him. What we learn about Abraham’s chief servant says a lot about Abraham’s godly influence on him. Abraham assures his servant that God would send his angel before him (v. 7). Abraham had learned to trust God’s supernatural provision of the promise (cf. Gen. 16). As a side note, it may be helpful to point out that angels are messengers of God, created by God before creation, to do God’s bidding (see Hebrews 1:13). They are not humans who have died and gone to heaven. There is no indication in Scripture that we are to pray to angels.
WHAT DID THE CHIEF SERVANT DO RIGHT? He clarified his mission, including the “what if’s.” He took an oath to abide by the wishes of Abraham. Of great significance, when he got to his destination, he stopped to pray before proceeding on his mission. This is the first recorded instance of prayer for specific guidance in Scripture. The meeting with Rebekah is encircled by prayer (see 24:26-27).83 He was very specific in asking for the Lord’s direction and success; he was not afraid to pray about the details. His request to have the “right girl” offer to provide water for his camels would be a significant sign, for one camel can drink 25 gallons of water, and he had ten camels with him!
113 114 - 114 -
This offer would indicate hospitality, even above beauty and virginity (24:16). This was a test of the woman’ kindness, hospitality, industry, and willingness to help a stranger. Before the servant had finished praying, God answered. God’s providential timing is key in this story and in the lives of the patriarchs.
Isaiah 65:24 Before they call I will answer; while they are still speaking I will hear. The chief servant watched Rebekah closely to see whether or not this was the girl of God’s choosing (v. 21). With Rebekah’s generous response to his needs, and when she revealed to him that she was from the family of Nahor (Abraham’s family), and invited him to stay with her family, he was given confirmation that he had been led to the right girl. His immediate response? He worshiped the Lord.
Genesis 24:26-27 Then the man bowed down and worshiped the LORD, saying, "Praise be to the LORD, the God of my master Abraham, who has not abandoned his kindness and faithfulness to my master. As for me, the LORD has led me on the journey to the house of my master's relatives."
HOW DOES THE MEETING WITH THE FAMILY TURN OUT? The man in charge is Rebekah’s brother Laban, rather than her father Bethuel (perhaps her father was incapacitated). When Rebekah ran to the house to tell her family about the servant, Laban immediately noticed the nose ring and the bracelets on his sister’s arms, indicating his greed, which will become his prominent character trait throughout the whole story. Laban’s outward signs of generous hospitality (v. 31) are driven by greed. Abraham’s servant tells the family the whole story of the reason for his visit and his encounter with Rebekah, including his dependence on the Lord’s guidance to find the right bride for Isaac. Notice his description of his prayer in v. 45, Before I finished praying in my heart....”
114 115 - 115 -
We are reminded of Paul’s instruction to believers to pray without ceasing, which can only be done as we pray in our heart throughout each day (see 1 Thess. 5:17). Notice that the servant is not at all shy about giving the Lord the praise for the success of his journey (v. 48). His words clearly show his total devotion to God and his dependence on his step-by-step guidance. The servant presses for a decision (v. 49), so that, if they fail to respond, he can look elsewhere for a bride. Laban and Bethuel agreed that Rebekah should go with the servant and become Isaac’s bride (v. 50). They say, “This is from the Lord,” (v. 50), but one might wonder if their response is driven by the lavish gifts bestowed on Rebekah rather than spiritual insight. The next morning, Laban and Rebekah’s mother attempted to have her remain at home for ten days or so, but this was overruled by the servant’s desire to leave immediately, since it has been agreed by all that this is “of the Lord.” The final decision is given to Rebekah, who does not hesitate to agree to go with the servant immediately (vv. 57-58). Rebekah leaves, along with her nurse Deborah (see 35:8) and maids, and the family sends her off with this blessing (v. 60):
"Our sister, may you become thousands of ten thousands, and may your offspring possess the gate of those who hate them!" (ESV) The matriarch shares in the blessing!
THE MARRIAGE OF REBEKAH AND ISAAC (24:62-67): The providence of the Lord is seen in the timing of the arrival of the servant and Rebekah and Isaac being in the field, meditating, as they appeared. Beer Lahai Roi means “The well of the Living One who sees me.” It is significant that Isaac is coming from a well, a symbolic meeting place for marriages.84 There is a shift of leadership and focus to Isaac. Abraham, who had initiated this journey, is not mentioned. There is no explanation given for Isaac’s residence in the Negev. The servant will now refer to Isaac as his master.
115 116 - 116 -
Abraham’s death, at age 175, is recorded in Genesis 25:1-11, where it is noted that Isaac and Ishmael buried him in the cave of Macpelah near Mamre, in the field Abraham brought from the Hittites. The meeting of Isaac and Rebekah is certainly love at first sight! (See vv. 61- 67.) Rebekah’s veiling symbolizes to Isaac that she is the bride. Though Israelite women were not normally veiled, it was customary to veil the bride in the marriage ceremony. The marriage is consummated in the tent of Sarah. Rebekah follows Sarah in salvation history. Isaac loved Rebekah. Thus, God has granted complete success to the servant’s journey. His prayers have been answered! We would say, This is a marriage made in heaven! But not all that begins well ends well—as we shall see in the following chapters of Genesis. (See Lesson Eight next month.)
QUESTIONS FOR DISCUSSION: 1. How does this story instruct you about receiving guidance in making decisions? 2. What is the role of prayer in finding God’s will? How can you know when the Lord is leading you? 3. What do you observe about the providence of God in this story? 4. The servant clearly found God’s will on his journey. Nevertheless, what clues did you see in Rebekah’s family that could prepare you for the difficulties that are yet to come? 5. What do you think are the strengths Rebekah and Isaac are bringing to their marriage? What are the weaknesses? On what do you base your opinion? 6. What should you look for in the successful merging of two families when marriage is being considered? What role does the family play in the success of a marriage? 7. How important is monetary compatibility of two families? 8. The faith, commitment, and prayer life of Abraham’s chief servant are remarkable. Where or how do you think he learned this? 9. Read James 1:5-8. How does Abraham’s servant illustrate the truth of this passage? 10. Is there anything in the New Testament that indicates we should look for signs of God’s will? 11. Why do some believers wish others “Good luck!”? What does this mean? Is this appropriate?
116 LESSON EIGHT
Jacob And His Sons God’s Sovereignty Working Through a Dysfunctional Family Genesis 25:19 – 35:29 (selected verses)
A marriage made in heaven tells only the beginning of a story, never the end. To have had such a splendid and romantic beginning as did Isaac and Rebekah, due to the careful and wise planning of Abraham and the specific prayers of his faithful servant who became the matchmaker, one would think that this marriage would be idyllic and the children born of this marriage exemplary. But such was not to be, and rarely is, even today.
Last month’s lesson left us smiling as we witnessed the marriage of Isaac and Rebekah, with the assumption (if one was reading the story for the first time) that they “lived happily ever after.” In this lesson, we fast-forward to chapter 25, with the remarkable conversation between the Lord and Rebekah, in which she learns that she will bear twins, and the “older shall serve the younger” (25:23). The story quickly moves to the twins’ young adult years, with Esau selling his birthright to his brother Jacob, and Jacob deceitfully receiving the blessing of his father Isaac instead of his favorite son Esau. Esau’s vengeful determination to kill his brother after Isaac dies prompts Rebekah to warn Jacob to flee to her brother Laban’s house in Haran until Esau’s anger subsides. Then she tells Isaac that Jacob must not marry a Hittite woman, as Esau had done, so Isaac instructs him to go to Paddan-aram (where Haran is located), to the house of Laban, to find a wife. The scheming of Rebekah seems flawless, but she does not realize that when she says goodbye to her favorite son, she will never see him again, for she will die before he returns. Thus the marriage made in heaven becomes a family fractured with scheming, deceit, hatred, and heartache. From this dysfunctional family, God will make a nation––as from our dysfunctional families Christ builds his church.
The journey to Uncle Laban’s house as Jacob flees for his life takes a surprising twist when, in the darkness of night, with a stone for his pillow, God speaks to him in a dream and passes on to him the covenant given to his grandfather Abraham. At this time, God changes his name from Jacob to Israel. Changing a name represents a change of direction or context for the individual. It does not always mark a change in character or inner person. The transformation pertains to the way in which Jacob prevails. Jacob has prevailed over people by trickery; now he prevails with God. This encounter with God is so astounding to Jacob, he places on a pillar the stone he had used for his pillow, pours oil on it, and calls the place Bethel. He makes a vow to God and continues on his journey. But this unforgettable experience becomes a turning point in his life. Jacob, though far from perfect, will never be the same. He spiritual journey has begun.
Sandy Sturch 118 - 118 -
What was intended to be a brief sojourn at Uncle Laban’s house turn into years of manual labor and marital strife. It is hard not to feel some satisfaction in seeing Jacob get his due at the hand of deceitful and greedy Uncle Laban, when on the wedding night he passes off his older and less attractive daughter Leah to be Jacob’s bride instead of his younger, beautiful daughter Rachel, with whom Jacob had instantly fallen madly in love and for whom he had worked seven years. The deceiver is deceived! Jacob reaps what he has sown. He begins married life with not one wife but two––two sisters whose jealousy and competition will give Jacob endless grief. From these two women and their handmaidens will come twelve sons, who will form the twelve tribes of Israel. And from these twelve sons will come endless conflict. Jacob’s favorite son, Joseph, born of his beloved Rachel, will be sold by his jealous brothers into slavery in Egypt. But they will lie to their father, who will be told that Joseph has been killed by a wild animal. Years will pass before he learns the truth—the subject of Lesson Nine.
Genesis reads like a soap opera that never ends, moving from one tragedy to another, with more villains than heroes. In fact, this will be true throughout the remainder of the Old Testament. Israel’s history is fraught with one failure after another, with only brief periods of repentance and faithfulness to God. To read the stories of the patriarchs is like reading our own family history. Maybe there is some comfort in knowing that our dysfunctional families are simply mirrors of the past; that every weird uncle, all the faithless fathers and wicked mothers, and all the spoiled brats have their counterpart in the Bible. Indeed, a study of God’s family album does provide helpful pictures of our own past and present. But combined with the transforming power and intervention of God, we find hope for even the hopeless; we find mercy and grace instead of condemnation.
It would be easy to focus this study on people, their personalities, and situations that shed light on our own convoluted lives. But of greater significance is to see God. God is the Hero of every story and his plan of redemption the overarching rainbow that leads to the pot of gold in the New Testament. What we believe about God, and what will ultimately become known about God through his Son, Jesus Christ, is revealed in these stories. Therefore, we must look at theological truths that are woven throughout these chapters. We will want to discuss some tough theological issues, like God’s sovereignty, election, providence, justice, mercy, and love.
There will not be time to cover all this in one circle meeting. But you can begin the discussion. Do not be afraid of questions you can’t answer; don’t think you must know everything. Getting people to think is important. You will not have time to read the whole saga of Jacob and his sons in your Bible study, so you will have to tell the story as briefly and effectively as possible. It will be important to allow plenty of time for discussion. The questions for reflection and discussion at the end will guide you to the most important truths to bring from this lesson.
Next month we will continue the story of Jacob, with the focus on Joseph. A lot of loose ends will come together; lights will come on. God’s providence, faithfulness, and forgiveness will be unmistakable. From Jacob’s twelve sons will come the nation
118 119 - 119 -
Israel, called by God to be blessing-bearers to the whole world. But Genesis will end with a major unresolved problem. Joseph will die and God’s people will be out of the Promised Land. Hundreds of years will pass before God sends a deliverer—but for that story, you will have to read Exodus. Another time, perhaps.
WHAT DISAPPOINTMENT DID ISAAC AND REBEKAH FACE THE FIRST 20 YEARS OF THEIR MARRIAGE? (25:19-21) Rebekah was barren. The fulfillment of the covenant was dependent on bearing children, but like Sarah, the right woman was barren. Isaac followed his father’s example—as Abraham’s servant secured Isaac’s wife by prayer, so also will Isaac obtain his offspring, praying for twenty years before his prayer was answered. Isaac and Rebekah do not resort to concubines, as do Abraham and Sarah; Jacob and Leah and Rachel. Isaac is the only patriarch who is monogamous. This generation also has to learn the lessons of faith; that theirs is not a natural but a supernatural seed.
WHAT WAS NOTEWORTHY ABOUT REBEKAH’S PREGNANCY? She was carrying twins, and the struggle for supremacy between Jacob and Esau began in the womb. This conflict will progress from the womb, to the troubled delivery of the twins (25:26), to the differences in profession (25:27), and to the favoritism of the parents to one child over the other. This struggle also foreshadows Jacob’s struggle with the angel of God (32:22- 32).
WHAT IS REBEKAH’S AGE-OLD QUESTION OF GOD? Genesis 25:22, Why is this happening to me? God had answered Isaac’s prayer for children, but this is a difficult pregnancy that causes her to question God. As part of the chosen family in Christ, we must depend on God for provisions and promise. In the words of Walter Brueggemann: There are no natural guarantees for the future and no way to secure the inheritance of the family. It must trust only to the power of God. . . .
119 120 - 120 -
Promise requires an end to grasping and certitude and an embrace of precariousness. It is only God who gives life. Any pretense that the future is secured by rights or claims of the family is a deception.85
WHAT WAS GOD’S ANSWER?
Genesis 25:23 The LORD said to her, "Two nations are in your womb, and two peoples from within you will be separated; one people will be stronger than the other, and the older will serve the younger." God chooses Jacob, before birth, due to sovereign election, not natural rights. God’s orchestrating of the patriarchal history is affirmation to us that God controls all history, even our own.86 God’s sovereign control and gracious election is shown by God’s continual overturning of primogeniture rights in Genesis In the New Testament, this is shown by Christ’s words to his disciples, “You did not choose me, but I chose you and appointed you” (John 15:16). On this basis, Paul explains the election of the Gentiles over the Jews, who had all the natural advantages to appreciate Christ (Romans 9- 11).87
Psalm 115:3 Our God is in heaven; he does whatever pleases him.
WHAT IS NOTEWORTHY ABOUT THE BIRTH OF THE TWINS? Genesis 25:24-26 When the time came for her to give birth, there were twin boys in her womb. 25 The first to come out was red, and his whole body was like a hairy garment; so they named him Esau. 26 After this, his brother came out, with his hand grasping Esau's heel; so he was named Jacob. Isaac was sixty years old when Rebekah gave birth to them. Hairy symbolized Esau’s animalish nature. Jacob’s name signifies his character on a number of levels. The etymology of his name is probably from a shortened form of the phrase May El Protect or El Protects/Rewards, a typical West Semitic name, recognizing God’s election.88
120 121 - 121 -
However, Jacob will tarnish this honorable name with his deceit and self-reliant efforts to achieve God’s good pleasure (see Gen. 27:36; Hosea 12:3-4). We see that God’s sovereignty also involves his mercy:
Romans 9:10-17 Not only that, but Rebekah's children had one and the same father, our father Isaac. 11 Yet, before the twins were born or had done anything good or bad-in order that God's purpose in election might stand: 12 not by works but by him who calls–she was told, "The older will serve the younger." 13 Just as it is written: "Jacob I loved, but Esau I hated."
14 What then shall we say? Is God unjust? Not at all! 15 For he says to Moses, "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion." 16 It does not, therefore, depend on man's desire or effort, but on God's mercy.
ESAU SELLS HIS BIRTHRIGHT TO JACOB: Genesis 25:27-34 The boys grew up, and Esau became a skillful hunter, a man of the open country, while Jacob was a quiet man, staying among the tents. 28 Isaac, who had a taste for wild game, loved Esau, but Rebekah loved Jacob. Note here the polarization of the two parents, caused by the basic differences in the boys, and the tension between the boys shown in their opposite occupations. How will God’s purposes be realized through such discord? 29 Once when Jacob was cooking some stew, Esau came in from the open country, famished. 30 He said to Jacob, "Quick, let me have some of that red stew! I'm famished!" (That is why he was also called Edom.) 31 Jacob replied, "First sell me your birthright." 32 "Look, I am about to die," Esau said. "What good is the birthright to me?" 33 But Jacob said, "Swear to me first." So he swore an oath to him, selling his birthright to Jacob. 34 Then Jacob gave Esau some bread and some lentil stew. He ate and drank, and then got up and left. So Esau despised his birthright.
121 122 - 122 -
WHAT IS THE “BIRTHRIGHT”? The birthright refers to the rights of the firstborn (Ex. 4:22; Jer. 2:3). The firstborn holds a position of honor within the family. Israel, as God’s firstborn, held a position of honor among the nations (Ex. 4:22; Jer. 31:9). All firstborn (as well as the best) belong to the Lord: firstborn of the womb (Ex. 13:2; Deut. 15:19); firstborn of the soil (Deut. 18:4; Neh. 10:38-39). Offering the firstborn or firstfruits to the Lord acknowledges that life is the Lord’s good gift. The firstborn male had to be redeemed with a firstborn donkey (Ex. 13:11-13). The firstborn has privileged status and the right of succession (Gen. 43:33; 49:3; 2 Chron. 21:3).89 The birthright of the firstborn male is to receive a double portion of the father’s inheritance (Deut. 21:17). This means, for instance, that if there are nine sons, the inheritance is divided into nine shares. The firstborn son receives two shares, and the eight sons divide the remaining seven shares into eight equal portions. If there are only two sons, the first son inherits everything. The firstborn son is also responsible to be the family protector, the leader of the family. This birthright is transferable––the youngest son can displace the eldest as in the cases of Joseph/Judah and Rueben, Ephraim/Manasseh, Moses/Aaron, David/his six brothers, and Solomon/Adonijah. In Abraham’s family, the one who possesses the birthright inherits the Abrahamic covenant. Since Esau sells his inheritance rights, he forfeits the blessing (Heb. 12:16-17), and Jacob receives the right to be heir of the family fortune and define its destiny. By saying swear to me (25:33), this transaction becomes irrevocable. At the heart of Jacob and Esau’s differences are clashing worldviews––deferred prosperity versus immediate gratification. When Esau had satisfied his hunger, he leaves without reflection of what he has just done.
122 123 - 123 -
God rejects (“hated”) the one who holds his promises in contempt.
Malachi 1:2-3 "Was not Esau Jacob's brother?" the LORD says. "Yet I have loved Jacob, 3 but Esau I have hated, and I have turned his mountains into a wasteland and left his inheritance to the desert jackals." Hebrews 12:16-17 See that no one is sexually immoral, or is godless like Esau, who for a single meal sold his inheritance rights as the oldest son. 17 Afterward, as you know, when he wanted to inherit this blessing, he was rejected. He could bring about no change of mind, though he sought the blessing with tears. THEOLOGICAL REFLECTONS FROM THIS PART OF THE STORY: We must consider the meaning of grace. Vos says, “Jacob’s reprehensible features are rather strongly brought out. This is done in order to show that the divine grace is not the reward for, but the source of noble traits. Grace overcoming human sin and transforming human nature is the keynote of the revelation here.”90 What is the nature of the covenant seed? Jacob is the elect seed, and Esau is the non-elect seed. Jacob is distinguished from Esau by his faith in the promises and blessings of God. He wrongly schemes against his brother because he correctly believes that the birthright in the line of Abraham and Isaac holds tremendous blessing and promise. Despite all of his weaknesses, Jacob lives within the vision of faith.91
PRECEDING THE STORY OF THE STOLEN BLESSING IS SIGNIFICANT INFORMATION CONCERNING ESAU: Genesis 26:34-35 When Esau was forty years old, he married Judith daughter of Beeri the Hittite, and also Basemath daughter of Elon the Hittite. 35 They were a source of grief to Isaac and Rebekah. Esau shows disregard for Abraham’s God-given vision to sanctify the earth through his offspring.
123 124 - 124 -
As a son of Abraham, Esau is without excuse in marrying Hittites who are listed among the wicked Canaanites, who would eventually give Abraham’s offspring their land (15:16-20). In marrying Hittite women, Esau demonstrates lack of commitment to the Abrahamic vision of Israel’s destiny and so his unworthiness to receive the blessing.92
ISAAC PREPARES TO GIVE ESAU THE BLESSING (27:1-4): 1 When Isaac was old and his eyes were so weak that he could no longer see, he called for Esau his older son and said to him, "My son." "Here I am," he answered. 2 Isaac said, "I am now an old man and don't know the day of my death. 3 Now then, get your weapons — your quiver and bow — and go out to the open country to hunt some wild game for me. 4 Prepare me the kind of tasty food I like and bring it to me to eat, so that I may give you my blessing before I die."
WHAT IS THE SIGNIFICANCE OF THE “BLESSING”? The relationship of the blessing to the birthright is unclear. In Esau’s mind they are separate, for he expect to receive the blessing even though he admits he lost the birthright (27:36), but to the writer of Hebrews, and to God, they are inseparable.
Hebrews 12:16-17 See that no one is sexually immoral, or is godless like Esau, who for a single meal sold his inheritance rights as the oldest son. 17 Afterward, as you know, when he wanted to inherit this blessing, he was rejected. He could bring about no change of mind, though he sought the blessing with tears. The birthright had to do with property; the blessing had to do with divine power, prosperity, and dominion. Together they make the inheritor the primary carrier of the family heritage (economic, social, and religious). Theologically, it also means bearing God’s promises into the next generation. Although Esau at first despises the birthright and its blessing, he changes his mind, but it is too late.
124 125 - 125 -
Esau wants the blessing but not the prerequisite lifestyle. God would not allow this blessing to take place.
REBEKAH INSTRUCTS JACOB TO DECEIVE HIS FATHER (27:5- 17): 5 Now Rebekah was listening as Isaac spoke to his son Esau. When Esau left for the open country to hunt game and bring it back, 6 Rebekah said to her son Jacob, "Look, I overheard your father say to your brother Esau, 7'Bring me some game and prepare me some tasty food to eat, so that I may give you my blessing in the presence of the LORD before I die.' 8 Now, my son, listen carefully and do what I tell you: 9 Go out to the flock and bring me two choice young goats, so I can prepare some tasty food for your father, just the way he likes it. 10 Then take it to your father to eat, so that he may give you his blessing before he dies." 11 Jacob said to Rebekah his mother, "But my brother Esau is a hairy man, and I'm a man with smooth skin. 12 What if my father touches me? I would appear to be tricking him and would bring down a curse on myself rather than a blessing." 13 His mother said to him, "My son, let the curse fall on me. Just do what I say; go and get them for me." 14 So he went and got them and brought them to his mother, and she prepared some tasty food, just the way his father liked it. 15 Then Rebekah took the best clothes of Esau her older son, which she had in the house, and put them on her younger son Jacob. 16 She also covered his hands and the smooth part of his neck with the goatskins. 17 Then she handed to her son Jacob the tasty food and the bread she had made. Rebekah’s spiritual values are sound but her method is deplorable! She exploits her husband’s blindness. She and Isaac are not communicating, causing her to eavesdrop on her husband’s conversation with Esau. The narrator highlights the family rivalry and parental favoritism by designating Esau as Isaac’s son and Jacob as Rebekah’s son (27:6). In speaking to Jacob, Rebekah identifies Isaac as your father, not my husband, and Esau as your brother, not my son (27:8)––the family is already fractured. The family blessing in patriarchal times was given at departures or imminent death––it could not be altered. Rebekah impresses on Jacob the importance of this critical moment in the family’s history, and the necessity to act now to direct the family according to Abraham’s vision and save it from Isaac and Esau’s faithlessness.
125 126 - 126 -
Esau shows total disregard for the inheritance he should rightfully receive according to legal social customs, choosing to sacrifice it all on in a moment of physical gratification. Isaac shows no spiritual leadership, disregarding the Lord’s message prior to the birth of the twins, that the elder would serve the younger. He intends to pass on the blessing to Esau, the firstborn and favorite son, and that Jacob would bow down to Esau. When she reveals her plan to Jacob, he has no qualms about the morality of the plan, only about its feasibility––the man who later will wrestle with God does not wrestle with his mother or with his own conscience. Rebekah stakes her life on her convictions that the older will serve the younger and so she dismisses Jacob’s fears. Although no curse will fall upon her, she will pay a price for her deception, as she will disappear from the scene. The narrator memorializes Deborah, Rebekah’s nurse, not Rebekah (35:8), and makes no notice of her death (cf. 23:1-1).93 However, we will later read that she was given an honorable burial with the other patriarchs and matriarchs in the cave of Machpelah (49:30).
ISAAC BLINDLY BLESSES JACOB (27:18-29): 18 He went to his father and said, "My father." "Yes, my son," he answered. "Who is it?" 19 Jacob said to his father, "I am Esau your firstborn. I have done as you told me. Please sit up and eat some of my game so that you may give me your blessing." 20 Isaac asked his son, "How did you find it so quickly, my son?" "The LORD your God gave me success," he replied. 21 Then Isaac said to Jacob, "Come near so I can touch you, my son, to know whether you really are my son Esau or not." 22 Jacob went close to his father Isaac, who touched him and said, "The voice is the voice of Jacob, but the hands are the hands of Esau." 23 He did not recognize him, for his hands were hairy like those of his brother Esau; so he blessed him. 24 "Are you really my son Esau?" he asked. "I am," he replied. 25 Then he said, "My son, bring me some of your game to eat, so that I may give you my blessing."
126 127 - 127 -
Jacob brought it to him and he ate; and he brought some wine and he drank. 26 Then his father Isaac said to him, "Come here, my son, and kiss me." 27 So he went to him and kissed him. When Isaac caught the smell of his clothes, he blessed him and said, "Ah, the smell of my son is like the smell of a field that the LORD has blessed. 28 May God give you of heaven's dew and of earth's richness — an abundance of grain and new wine. 29 May nations serve you and peoples bow down to you. Be lord over your brothers, and may the sons of your mother bow down to you. May those who curse you be cursed and those who bless you be blessed."
Jacob lies to his father, saying he is Esau, and that God had brought the game to him quickly. Isaac is suspicious (v. 21) but he depends on his sense of touch, and smell to convince him that this is Esau, and so proceeds with the blessing. Isaac predicted that Jacob’s descendants would obtain supremacy over other peoples (v. 29). Jesus, as King of kings and a descendant of Jacob, ultimately fulfilled this prediction (1 Tim. 6:14-16). Unwittingly, Isaac blessed Jacob with the words originally spoken by the Lord to Abram (12:3). Jacob became the heir to the everlasting covenant between Abraham’s descendants and the Lord.
ISAAC AND ESAU’S DESPAIR (27:30-41): 30 After Isaac finished blessing him and Jacob had scarcely left his father's presence, his brother Esau came in from hunting. 31 He too prepared some tasty food and brought it to his father. Then he said to him, "My father, sit up and eat some of my game, so that you may give me your blessing." 32 His father Isaac asked him, "Who are you?" "I am your son," he answered, "your firstborn, Esau." 33 Isaac trembled violently and said, "Who was it, then, that hunted game and brought it to me? I ate it just before you came and I blessed him — and indeed he will be blessed!" 34 When Esau heard his father's words, he burst out with a loud and bitter cry and said to his father, "Bless me — me too, my father!" 35 But he said, "Your brother came deceitfully and took your blessing."
127 128 - 128 -
36 Esau said, "Isn't he rightly named Jacob? He has deceived me these two times: He took my birthright, and now he's taken my blessing!" Then he asked, "Haven't you reserved any blessing for me?" 37 Isaac answered Esau, "I have made him lord over you and have made all his relatives his servants, and I have sustained him with grain and new wine. So what can I possibly do for you, my son?" 38 Esau said to his father, "Do you have only one blessing, my father? Bless me too, my father!" Then Esau wept aloud. 39 His father Isaac answered him, "Your dwelling will be away from the earth's richness, away from the dew of heaven above. 40 You will live by the sword and you will serve your brother. But when you grow restless, you will throw his yoke from off your neck." Isaac and Esau quickly discovered the deception when Esau came in from the hunting, with savory food in hand, only to find that his brother had received the blessing that should have been legally his. Isaac trembled violently. As Brueggemann notes, “His whole beautiful dream for a peaceful and proper closure to his life has been irreversibly shattered.”94 Esau has reaped the painful consequences of despising his birthright, and now he has lost the blessing through his brother’s deception. He cries in anguish for some reserved blessing from his father (vv. 36-38). Isaac gives Esau an anti-blessing (vv. 39-40): He is denied both dominion over this brother and the earth’s fertility (see 27:28-29; cf. Cain and Ishmael, 4:10-15; 16:11-12). He will have a hard life, but he will live. His descendants will subsist by hunting people, just as he has subsisted by hunting game. The blessing affirmed that Esau’s descendants would serve his brother. Yet eventually they would free themselves from domination.
REBEKAH URGES JACOB TO FLEE FOR HIS LIFE (27:41-45): 41 Esau held a grudge against Jacob because of the blessing his father had given him. He said to himself, "The days of mourning for my father are near; then I will kill my brother Jacob." 42 When Rebekah was told what her older son Esau had said, she sent for her younger son Jacob and said to him, "Your brother Esau is consoling himself with the thought of killing you. 43 Now then, my son, do what I say: Flee at once to my brother Laban in Haran. 44 Stay with him for a while until your brother's fury subsides. 45 When your brother is no
128 129 - 129 -
longer angry with you and forgets what you did to him, I'll send word for you to come back from there. Why should I lose both of you in one day?" Esau has shared his plan with someone, who then tells Rebekah. Rebekah devises a plan to spare Jacob’s life by sending him to Haran, to her brother Laban’s house, to find a wife, thinking this would give time for Esau’s anger to subside. Then she would send for him. She says, “Why should I be bereaved also of you both in one day?” (v. 45), probably thinking that if Esau killed Jacob, he would be killed by an avenger or by judicial decree demanding his execution for taking an innocent life (cf. Gen. 4:14; 2 Sam. 7:14). When she sends Jacob away, she will never see him again, for she will die before he returns 20 years later. REBEKAH MANEUVERS ISAAC! (27:46) 46 Then Rebekah said to Isaac, "I'm disgusted with living because of these Hittite women. If Jacob takes a wife from among the women of this land, from Hittite women like these, my life will not be worth living." Rebekah provides for flight with a cover of legitimacy. She is trying to spare Jacob’s life by giving him a reason to leave home to sojourn at his uncle Laban’s house—to find a suitable wife. She is also trying to prevent the intermarriage with Hittite women (Hittite refers to any people not under the discipline of the covenant). ISAAC BLESSES JACOB AND SENDS HIM ON HIS WAY (28:1-5) 28:1 So Isaac called for Jacob and blessed him and commanded him: "Do not marry a Canaanite woman. 2 Go at once to Paddan Aram, to the house of your mother's father Bethuel. Take a wife for yourself there, from among the daughters of Laban, your mother's brother. 3 May God Almighty bless you and make you fruitful and increase your numbers until you become a community of peoples. 4 May he give you and your descendants the blessing given to Abraham, so that you may take possession of the land where you now live as an alien, the land God gave to Abraham." 5 Then Isaac sent Jacob on his way, and he went to Paddan Aram, to Laban son of Bethuel the Aramean, the brother of Rebekah, who was the mother of Jacob and Esau. Blessing is communicated through the spoken word. The transference of blessing must be spoken with faith, trusting in God’s empowerment. Though the blessing is passed on according to God’s good pleasure, the divine verdict on the family’s selfish actions is pronounced in the disastrous consequences that follow.
129 130 - 130 -
ESAU REBELS BY DOING EXACTLY THE OPPOSITE OF WHAT HIS PARENTS DESIRE (28:6-9) 6 Now Esau learned that Isaac had blessed Jacob and had sent him to Paddan Aram to take a wife from there, and that when he blessed him he commanded him, "Do not marry a Canaanite woman," 7 and that Jacob had obeyed his father and mother and had gone to Paddan Aram. 8 Esau then realized how displeasing the Canaanite women were to his father Isaac; 9 so he went to Ishmael and married Mahalath, the sister of Nebaioth and daughter of Ishmael son of Abraham, in addition to the wives he already had. ______
At this point in the story, Jacob leaves home, on his way to uncle Laban’s house to find a bride. On his way, he has his first life-changing encounter with God through the ministry of angels in a dream. At this point, because of lack of time, Jacob’s story must be told briefly. However, we must include highlights of his life that will connect with next month’s final lesson about Joseph.
JACOB’S DREAM AND HIS VOW AT BETHEL (28:10-22): God’s revelation: 10 Jacob left Beersheba and went toward Haran. 11 And he came to a certain place and stayed there that night, because the sun had set. Taking one of the stones of the place, he put it under his head and lay down in that place to sleep. 12 And he dreamed, and behold, there was a ladder set up on the earth, and the top of it reached to heaven. And behold, the angels of God were ascending and descending on it! 13 And behold, the LORD stood above it and said, "I am the LORD, the God of Abraham your father and the God of Isaac. The land on which you lie I will give to you and to your offspring. 14 Your offspring shall be like the dust of the earth, and you shall spread abroad to the west and to the east and to the north and to the south, and in you and your offspring shall all the families of the earth be blessed. 15 Behold, I am with you and will keep you wherever you go, and will bring you back to this land. For I will not leave you until I have done what I have promised you." Jacob’s departure marks the beginning of his pilgrimage as a patriarch in his own right. The Abrahamic covenant is passed on to Jacob. Jacob’s response: 16 Then Jacob awoke from his sleep and said, "Surely the LORD is in this place, and I did not know it." 17 And he was afraid and said, "How
130 131 - 131 -
awesome is this place! This is none other than the house of God, and this is the gate of heaven." 18 So early in the morning Jacob took the stone that he had put under his head and set it up for a pillar and poured oil on the top of it. 19 He called the name of that place Bethel, but the name of the city was Luz at the first. Until God reveals his presence at Bethel, Jacob’s place appears dark, stony, and hard. However, this hard place is transformed into an awe-inspiring sanctuary, the axis between heaven and earth. The church often appears insignificant and our lives dark and hard until God opens our eyes to see God’s presence transforming us into the axis between heaven and earth, the gateway to God.95 20 Then Jacob made a vow, saying, "If God will be with me and will keep me in this way that I go, and will give me bread to eat and clothing to wear, 21 so that I come again to my father's house in peace, then the LORD shall be my God, 22 and this stone, which I have set up for a pillar, shall be God's house. And of all that you give me I will give a full tenth to you." This is the longest vow in the Old Testament. In Brueggemann’s words, “Vows are not contracts or limited agreements, but yieldings that reorient life.”96 From ancient times people have recognized the appropriateness of giving God at least a tithe of their income. Malachi states that giving God less than a tenth is robbing him (Mal. 3:6-12). Jesus says that tithing is less important than showing justice, mercy, and faithfulness, but he nevertheless says, “You should have practiced the latter, without neglecting the former” (Matt.23:23). ______
The next chapters are for you to read, from which you will tell the fascinating story in your own words. This will build the bridge for our final lesson about Joseph.
JACOB MEETS RACHEL (29:1-30) 1 Then Jacob continued on his journey and came to the land of the eastern peoples. 2 There he saw a well in the field, with three flocks of sheep lying near it because the flocks were watered from that well. The stone over the mouth of the well was large. 3 When all the flocks were gathered there, the shepherds would roll the stone away from the well's mouth and water the sheep. Then they would return the stone to its place over the mouth of the well.
131 132 - 132 -
4 Jacob asked the shepherds, "My brothers, where are you from?" "We're from Haran," they replied. 5 He said to them, "Do you know Laban, Nahor's grandson?" "Yes, we know him," they answered. 6 Then Jacob asked them, "Is he well?" "Yes, he is," they said, "and here comes his daughter Rachel with the sheep." 7 "Look," he said, "the sun is still high; it is not time for the flocks to be gathered. Water the sheep and take them back to pasture." 8 "We can't," they replied, "until all the flocks are gathered and the stone has been rolled away from the mouth of the well. Then we will water the sheep." 9 While he was still talking with them, Rachel came with her father's sheep, for she was a shepherdess. 10 When Jacob saw Rachel daughter of Laban, his mother's brother, and Laban's sheep, he went over and rolled the stone away from the mouth of the well and watered his uncle's sheep. 11 Then Jacob kissed Rachel and began to weep aloud. 12 He had told Rachel that he was a relative of her father and a son of Rebekah. So she ran and told her father. 13 As soon as Laban heard the news about Jacob, his sister's son, he hurried to meet him. He embraced him and kissed him and brought him to his home, and there Jacob told him all these things. 14 Then Laban said to him, "You are my own flesh and blood." After Jacob had stayed with him for a whole month, 15 Laban said to him, "Just because you are a relative of mine, should you work for me for nothing? Tell me what your wages should be." JACOB MARRIES LEAH AND RACHEL (29:15-30) 16 Now Laban had two daughters; the name of the older was Leah, and the name of the younger was Rachel. 17 Leah had weak eyes, but Rachel was lovely in form, and beautiful. 18 Jacob was in love with Rachel and said, "I'll work for you seven years in return for your younger daughter Rachel." 19 Laban said, "It's better that I give her to you than to some other man. Stay here with me." 20 So Jacob served seven years to get Rachel, but they seemed like only a few days to him because of his love for her. 21 Then Jacob said to Laban, "Give me my wife. My time is completed, and I want to lie with her." 22 So Laban brought together all the people of the place and gave a feast. 23 But when evening came, he took his daughter Leah and gave her to
132 133 - 133 -
Jacob, and Jacob lay with her. 24 And Laban gave his servant girl Zilpah to his daughter as her maidservant. 25 When morning came, there was Leah! So Jacob said to Laban, "What is this you have done to me? I served you for Rachel, didn't I? Why have you deceived me?" 26 Laban replied, "It is not our custom here to give the younger daughter in marriage before the older one. 27 Finish this daughter's bridal week; then we will give you the younger one also, in return for another seven years of work." 28 And Jacob did so. He finished the week with Leah, and then Laban gave him his daughter Rachel to be his wife. 29 Laban gave his servant girl Bilhah to his daughter Rachel as her maidservant. 30 Jacob lay with Rachel also, and he loved Rachel more than Leah. And he worked for Laban another seven years.
The two wives of Jacob caused constant heartache and frustration for him because of the rivalry of the two wives in bearing children. Rachel was barren until God opened her womb (30:22-24) and Joseph was born. Benjamin would be born later, but Rachel will die in childbirth on the family’s way to Bethlehem (35:16-20).
THE TWELVE CHILDREN OF JACOB (29:31-30:24) Sons of Leah: Rueben, Jacob’s firstborn Simeon Levi Judah Issachar Zebulun Sons of Rachel: Joseph Benjamin Sons of Bilhah, Rachel’s maidservant: Dan Naphtali Sons of Zilpah, Leah’s maidservant: Gad
133 134 - 134 -
Asher
134 135 - 135 -
QUESTIONS FOR REFLECTION: 1. Providence is the belief that nothing happens by chance; that God is in control of everything that happens. In Jacob’s story, how do you see God using sinful actions to accomplish his purpose? Did Rebekah and Jacob deceive because of God’s plan? Or did God work out his plan in spite of their deceptive manipulation? Read James 1:13-14. 2. How does God manifest his grace in Jacob’s life as he travels to Haran? 3. Why do you think God chose Jacob over Esau? How does this speak to the doctrine of election? 4. Do you think Rebekah’s actions were prompted by the Lord’s revelation to her about her twins, that the elder would serve the younger? Or was she just playing favorites? Was she justified in manipulating the circumstances so that Jacob would receive the blessing? 5. How does this dysfunctional family resemble your own family? What lessons can you learn from Isaac and Rebekah? Or from Jacob and his wives? 6. Do we always reap what we sow? See Galatians 6:7-8. How would this apply to Jacob? Did his encounter with God at Bethel protect him from hardships in the future? Was Laban God’s way of letting Jacob reap what he sowed, the deceiver being deceived? 7. Why do you think there are so many stories of barren women in the Bible? What are we to learn from barrenness? 8. Based on Jacob’s life story, describe the dangers in parents showing favoritism to one child over another. How can this be avoided, or is it inevitable? 9. What evidences did you see of Isaac and Rebekah drifting apart from each other? When do you suppose it began? Is this inevitable in every marriage? 10. If you were planning a marriage seminar in your church, what principles would you teach from the example of Isaac and Jacob’s marriages? 11. Do you think a person’s destiny is determined by God before birth? (See Psalm 139:1-16.) If this is true, why so many admonitions in Scripture to “choose” and to “follow”? How much freedom do we really have?
135 LESSON NINE
Joseph and His Brothers God’s Providence Preserves the Covenant Promises Genesis 37, 40-50 (selected passages)
In this last lesson of the year, we face the most challenging volume of material to be covered in one lesson. The frustration is that this is a fascinating story, one that should be told in its entirety. Again, the best we can do is read it through from start to finish, decide the major points to highlight, and then tell the story with all the skill you can muster. This is the longest single cohesive narrative in the Bible, and no one will sleep through it! But you will be challenged as a leader to choose what to teach in this one lesson.
In Lesson Eight, we were introduced to Jacob’s dysfunctional family, starting out marriage with not one wife, but two, and then adding to the mix two handmaidens––four women giving birth to a total of twelve sons, who become the twelve tribes of Israel. These sons were raised in an atmosphere of rivalry and favoritism. Rachel was the love of Jacob’s life, the one––the only one––he intended to marry. But due to the deceit of Laban, the brother who seemed to be in charge, the older, less attractive Leah was passed off as Rachel on their wedding night. Thus, Jacob found himself starting married life with two sisters, having to work an extra seven years for Rachel.
Lest we think that the Lord does not pay attention to details, that notion is quickly abandoned when we read, “When the Lord saw the Leah was hated, he opened her womb, but Rachel was barren” (29:31). Leah bore Rueben, and she was sure that this would finally cause Jacob to love her. With each successive son, Leah continued to hope, but Jacob’s devotion was obviously for Rachel, who was barren. Rachel reveals her intense envy of her sister when she says to Jacob, “Give me children, or I shall die!” (30:1), to which he retorts in anger, “Am I in the place of God, who has withheld from you the fruit of the womb?” (30:2). Rachel resorts to using her servant Bilhah to bear children on her behalf (like Sarah and Hagar), and so the drama of childbearing intensifies. When Leah can no longer bear children, she uses her servant Zilpah. Baby boys abound (plus one daughter, Dinah), when at last “God remembered Rachel, and God listened to her and opened her womb. She conceived and bore a son and said, ‘God has taken away my reproach,’ and she called his name Joseph, saying ‘May the Lord add to me another son!’” (30:22-24). Rachel’s prayer was answered but she died in the process of giving birth to her second son Benjamin (son of my sorrow), and Jacob buries her near Bethlehem. Benjamin was the twelfth son of Jacob.
And from this strife-filled family we get the twelve tribes of Israel. One of the comforting things about studying Genesis is to see from the outset that God does not choose perfect people for leadership in the ongoing story of redemption, simply because
Sandy Sturch 137 - 137 - there are none! The deeper truth is that God’s love, mercy, and grace are most clearly seen against the backdrop of sinful humanity that has no means whatsoever of earning salvation, but is totally dependent on God’s initiative in providing for us what we cannot do for ourselves.
With that background, the plot of Joseph’s story begins in Genesis 37. We learn immediately that he was Jacob’s favorite son, the firstborn of his beloved Rachel. As the scene opens, Joseph is 17 years old. Jacob has given him a robe of many colors, or possibly a long coat with sleeves (37:3), or a richly ornamented robe, a term used elsewhere only for the garment of the princess Tamar (2 Sam. 13:18-19).97 This alone is cause for intense jealousy among his brothers, but to make matters worse, when Joseph was tending the flock with his brothers, he took a bad report about them back to his father (37:2), and perhaps this was not the first time. In other words, he was a tattletale. This caused his brothers to hate him intensely. But added to all this, he had the gift of interpreting dreams, which was a common means of divine prediction and communication. In other words, dreams were of prophetic nature.98 Joseph had a dream that he unwisely shared with his brothers. It was about binding sheaves in the field with his brothers, and his sheaf arose and stood upright while his brothers’ sheaves gathered around it and bowed down to his sheaf. Then he had a second dream, similar to the first, but this one was about the sun, moon, and stars bowing down to him. This time he told not only his brothers but his father as well. His father rebuked him because his dream threatened to reverse the social order of patriarchy.99 His brothers’ jealousy intensified, but Jacob kept the saying in mind, indicating that he took the dream seriously.
“Dreams in this story come in pairs (see Genesis 40 and 41) to show that the matter is firmly decided by God and will come quickly (see 41:32). An isolated dream might be misinterpreted. Two dreams with the same meaning confirm the interpretation.”100 As the story develops, we shall see that the “dysfunctional family” is not the point, for all families are dysfunctional in some respect because of our sinfulness. The real subject is the sovereignty and providence of God in keeping his covenant promises (Genesis 12:2-3). We have to get the big picture before we can fully appreciate the series of small pictures. In telling the story, do not forget its place in the overall plan of redemption.
We will begin our Bible study with Genesis 37:12, the story of Joseph being sold by his brothers, and end with Joseph’s death. Large passages of scripture are printed out, interspersed with paragraphs of narrative summaries and outlines. Joseph’s life illustrates profound biblical principles. The high point is when the family is reunited in Egypt and Joseph extends forgiveness to his brothers. I think this is one of the most remarkable stories in all of Scripture, and you will surely want to include this in your conclusion of Genesis.
______
Note to leaders: Please begin by giving a synopsis of Jacob’s family––the four wives, the twelve sons, the favoritism of Jacob for Joseph, and the dreams that result in the brothers’ intense hatred of Joseph. Read through this whole lesson first; then decide
137 138 - 138 - where you want to summarize and what point you want to emphasize. There is much more material than you can possibly use. You will have to be selective.
GENESIS 37 – JOSEPH IS THROWN INTO SLAVERY
THE STORY BEGINS: Genesis 37:12-36 12 Now his brothers had gone to graze their father's flocks near Shechem, 13 and Israel said to Joseph, "As you know, your brothers are grazing the flocks near Shechem. Come, I am going to send you to them." "Very well," he replied. 14 So he said to him, "Go and see if all is well with your brothers and with the flocks, and bring word back to me." Then he sent him off from the Valley of Hebron. When Joseph arrived at Shechem, 15 a man found him wandering around in the fields and asked him, "What are you looking for?" 16 He replied, "I'm looking for my brothers. Can you tell me where they are grazing their flocks?" 17 "They have moved on from here," the man answered. "I heard them say, 'Let's go to Dothan.'" So Joseph went after his brothers and found them near Dothan. 18 But they saw him in the distance, and before he reached them, they plotted to kill him. 19 "Here comes that dreamer!" they said to each other. 20 "Come now, let's kill him and throw him into one of these cisterns and say that a ferocious animal devoured him. Then we'll see what comes of his dreams." 21 When Reuben heard this, he tried to rescue him from their hands. "Let's not take his life," he said. 22 "Don't shed any blood. Throw him into this cistern here in the desert, but don't lay a hand on him." Reuben said this to rescue him from them and take him back to his father. 23 So when Joseph came to his brothers, they stripped him of his robe — the richly ornamented robe he was wearing — 24 and they took him and threw him into the cistern. Now the cistern was empty; there was no water in it. 25 As they sat down to eat their meal, they looked up and saw a caravan of Ishmaelites coming from Gilead. Their camels were loaded with spices, balm and myrrh, and they were on their way to take them down to Egypt.
138 139 - 139 -
26 Judah said to his brothers, "What will we gain if we kill our brother and cover up his blood? 27 Come, let's sell him to the Ishmaelites and not lay our hands on him; after all, he is our brother, our own flesh and blood." His brothers agreed. 28 So when the Midianite merchants came by, his brothers pulled Joseph up out of the cistern and sold him for twenty shekels of silver to the Ishmaelites, who took him to Egypt. 29 When Reuben returned to the cistern and saw that Joseph was not there, he tore his clothes. 30 He went back to his brothers and said, "The boy isn't there! Where can I turn now?" 31 Then they got Joseph's robe, slaughtered a goat and dipped the robe in the blood. 32 They took the ornamented robe back to their father and said, "We found this. Examine it to see whether it is your son's robe." 33 He recognized it and said, "It is my son's robe! Some ferocious animal has devoured him. Joseph has surely been torn to pieces." 34 Then Jacob tore his clothes, put on sackcloth and mourned for his son many days. 35 All his sons and daughters came to comfort him, but he refused to be comforted. "No," he said, "in mourning will I go down to the grave to my son." So his father wept for him. 36 Meanwhile, the Midianites sold Joseph in Egypt to Potiphar, one of Pharaoh's officials, the captain of the guard.
COMMENTS ON THIS PASSAGE: The narrator does not tell us why Joseph was not tending the flocks with his brothers. Joseph traveled a distance of about 50 miles from Hebron to Shechem. For the background of Shechem, read the story in chapter 34 about the rape of Dinah, the daughter of Jacob and Leah. This will explain why Jacob was concerned about his sons being in Shechem. Dothan was about 13 miles northwest of Shechem. Joseph’s wandering around in a field was providentially timed with the merchant’s appearance. The plan is to kill Joseph and tell their father that Joseph was killed by a ferocious animal. Rueben was Jacob’s firstborn and therefore was responsible for his brothers. It was Rueben’s idea to throw Joseph into the cistern instead and then rescue him later. Cisterns in that area were large bottle-shaped pits hewn out of rock for retaining water, ranging in depth from 6 to 20 feet. A dried-out cistern
139 140 - 140 -
makes an excellent dungeon.101 In this pastureland, no one would hear Joseph’s cries for help. The brothers strip Joseph of his robe and expose him to the chilly cistern where he has no food or drink and he could die of thirst. We see the callous indifference of the brothers as they sit down to enjoy a meal! While eating, they looked up and saw the approaching caravan of Ishmaelites, on their way to Egypt with spices, balm and myrrh. Egypt is precisely where the Lord planned for Joseph to be. The Ishmaelites and Midianites are alternate designations for the same group of traders. The descendants of Midian from Keturah and of Ishmael from Sarah may have intermarried (see 25:2, 17-18; 39:1).102 It was Judah’s idea to not kill Joseph but sell him to the Ishmaelites, and the brothers agreed. Joseph could be killed by either violence or by leaving him in the cistern to die of exposure and/or starvation. Kidnapping him was a capital offense (Ex. 21:16; Deut. 24:7). Their substitute plan only traded one evil for another. When Rueben returned to the cistern and discovered that Joseph was gone, he tore his clothes and went to his brothers, exclaiming, “The boy isn’t there! Where can I turn now?” (37:29). Rueben, the weak leader, should have turned first to his brothers to confront them and then pursued Joseph to rescue him, but his first concern is how he will face his father to whom he owes an accounting. The brothers got Joseph’s ornamented robe, killed a goat and dipped the robe in the blood. Then they took the robe to their father and asked him to examine it to see if it was Joseph’s. Of course, the identity of the robe was unmistakable. Jacob affirmed it was his son’s robe and believed that some ferocious animal had devoured him. Thus, Jacob is again deceived and goes into inconsolable mourning, refusing to be comforted, saying “in mourning I will go down to the grave to my son,” (37:35b). In the meantime, the hand of God was on Joseph, for he was sold in Egypt to Potiphar, one of Pharaoh’s officials, the captain of the guard.
THEOLOGICAL INSIGHTS: God reveals his sovereignty through both dreams and providence (meaning God’s sees, or to see before).
140 141 - 141 -
The Lord’s predestination is seen through the two dreams, both in creation and in human affairs. What the brothers hate more than Jacob’s favoritism or Joseph’s manner is the dreams––they cannot accept God’s election (see Rom. 9:10-24). God’s choice of Joseph to rule promotes discord, much as God’s election today is a stumbling block to many believers (see Matt. 20:1-16). God makes surprising choices. He chooses a family divided by favoritism, immaturity, jealousy, and vengeance, yet he will bring about his purposes through them. In the process, God will bring about their transformation and restoration. In the words of theologian Bruce Waltke, “The elect must be redeemed before they rule.”
GENESIS 39 – JOSEPH IS THROWN INTO JAIL
HERE IS THE STORY:
Genesis 39 Now Joseph had been brought down to Egypt, and Potiphar, an officer of Pharaoh, the captain of the guard, an Egyptian, had bought him from the Ishmaelites who had brought him down there. 2 The LORD was with Joseph, and he became a successful man, and he was in the house of his Egyptian master. 3 His master saw that the LORD was with him and that the LORD caused all that he did to succeed in his hands. 4 So Joseph found favor in his sight and attended him, and he made him overseer of his house and put him in charge of all that he had. 5 From the time that he made him overseer in his house and over all that he had the LORD blessed the Egyptian's house for Joseph's sake; the blessing of the LORD was on all that he had, in house and field. 6 So he left all that he had in Joseph's charge, and because of him he had no concern about anything but the food he ate. Now Joseph was handsome in form and appearance. 7 And after a time his master's wife cast her eyes on Joseph and said, "Lie with me." 8 But he refused and said to his master's wife, "Behold, because of me my master has no concern about anything in the house, and he has put everything that he has in my charge. 9 He is not greater in this house than I am, nor has he kept back anything from me except yourself, because you are his wife. How then can I do this great wickedness and sin against God?"
141 142 - 142 -
10 And as she spoke to Joseph day after day, he would not listen to her, to lie beside her or to be with her. 11 But one day, when he went into the house to do his work and none of the men of the house was there in the house, 12 she caught him by his garment, saying, "Lie with me." But he left his garment in her hand and fled and got out of the house. 13 And as soon as she saw that he had left his garment in her hand and had fled out of the house, 14 she called to the men of her household and said to them, "See, he has brought among us a Hebrew to laugh at us. He came in to me to lie with me, and I cried out with a loud voice. 15 And as soon as he heard that I lifted up my voice and cried out, he left his garment beside me and fled and got out of the house." 16 Then she laid up his garment by her until his master came home, 17 and she told him the same story, saying, "The Hebrew servant, whom you have brought among us, came in to me to laugh at me. 18 But as soon as I lifted up my voice and cried, he left his garment beside me and fled out of the house." 19 As soon as his master heard the words that his wife spoke to him, "This is the way your servant treated me," his anger was kindled. 20 And Joseph's master took him and put him into the prison, the place where the king's prisoners were confined, and he was there in prison. 21 But the LORD was with Joseph and showed him steadfast love and gave him favor in the sight of the keeper of the prison. 22 And the keeper of the prison put Joseph in charge of all the prisoners who were in the prison. Whatever was done there, he was the one who did it. 23 The keeper of the prison paid no attention to anything that was in Joseph's charge, because the LORD was with him. And whatever he did, the LORD made it succeed. (ESV)
HIGHLIGHTS: As we begin this chapter, the narrator stresses the Lord’s continual presence and blessing on Joseph’s life (39:1-6), including the Lord’s blessing on Potiphar’s household. The Lord’s name is used five times in 37:1-6, indicating the crucial role of God’s providence in directing Joseph’s life. Joseph’s name is used six times, probably indicating the divine and human partners.103 There are five steps of Joseph’s elevation through God’s blessing: He was sold as a slave to an aristocrat. He served in the house, not in the field.
142 143 - 143 -
He won his master’s esteem. He became the master’s personal attendant. He headed the entire household. However, Joseph is exalted to the highest level in his master’s home, only to be humiliated again The narrator tells us that Joseph was well-built and handsome, setting the stage for Potiphar’s wife attempts to seduce him. Note that the narrator does not honor Potiphar’s wife with a name. She blatantly tries to seduce Joseph, not once but many times. She tries to wear him down. Joseph refuses on the basis of his loyalty to his master, but even more basic: How then could I do such a wicked thing and sin against God? (39:9b). This reminds us of David’s confession, “Against you, you only, have I sinned and done what is evil in your sight,” (Ps. 51:4). In an empty house, with no witnesses, she tries again to seduce him, and he runs from the house, leaving his cloak in her grip, which becomes the evidence to support her false accusations. She immediately runs from the house, calls her household servants, and accuses Joseph of attempted rape, with his cloak is still in her hand. She tells Potiphar when he comes home, and from there, Joseph doesn’t stand a chance––he ends up in prison. However, the fact that he was not killed seems to indicate that Potiphar did not altogether believe his wife––perhaps he knows her character. But this chapter ends with the repeated phrase, “The Lord was with him,” ending with, “The Lord was with him and gave him success in whatever he did.” The prison warden elevates Joseph to the highest position in the prison, just as he had been elevated in Potiphar’s house. Joseph is a man of impeccable integrity.
THEOLOGICAL REFLECTIONS AND OBSERVATIONS: It is clear that God is behind all of Joseph’s advancements, thus showing the sovereignty of God. Joseph must trust God even in the face of unjust treatment. He becomes a model of submission.
143 144 - 144 -
“The pattern of exaltation, humiliation, and exaltation experience by Joseph will be worked out again in the Israelites’ life in Egypt. Because of Joseph, they are first welcomed with honor. Then they face cruel bondage simply because of God’s blessings, but finally God delivers them and raises them up as a great nation.”104 This pattern will be repeated in the life of the Son of God, as he moves from exaltation to humiliation to exaltation:
Phippians 2:5-11 Have this mind among yourselves, which is yours in Christ Jesus, 6 who, though he was in the form of God, did not count equality with God a thing to be grasped, 7 but made himself nothing, taking the form of a servant, being born in the likeness of men. 8 And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. 9 Therefore God has highly exalted him and bestowed on him the name that is above every name, 10 so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, 11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.
GENESIS 40 –– DREAMS: THE CUPBEARER AND THE BAKER
Some time later, the king’s cupbearer (the one who tasted all the king’s food and drink) and his baker (the one who prepared the king’s food) offended him, and they were held in the same prison as Joseph, which was located on the estate of the captain of the guard. The captain of the guard (Potiphar, see 39:1) assigned them to Joseph, who attended them.
One night each of them had a dream, and the next morning Joseph noticed that they seemed dejected. Upon inquiry, Joseph learned that they were downcast because there was no one to interpret their dreams. Joseph, who attributed the meaning of dreams to God, encouraged the men to share their dreams with him.
The cupbearer told Joseph his dream, which Joseph interpreted to mean that in three days he would be restored to his position in Pharaoh’s house. And Joseph asked that when all went well with him again, he would mention him to the king and request that he be released from prison, explaining that he was forcibly carried off from the land of the Hebrews, and he is in prison for false charges.
Then the baker told Joseph his dream. Joseph’s interpretation was that in three days Pharaoh would impale his body in a tree, and his flesh would be eaten by the birds. Here’s what happened:
Genesis 40:20-23
144 145 - 145 -
On the third day, which was Pharaoh's birthday, he made a feast for all his servants and lifted up the head of the chief cupbearer and the head of the chief baker among his servants. 21 He restored the chief cupbearer to his position, and he placed the cup in Pharaoh's hand. 22 But he hanged the chief baker, as Joseph had interpreted to them. 23 Yet the chief cupbearer did not remember Joseph, but forgot him. OBSERVATIONS: The Lord continues to be present with Joseph. The closing of prison doors is ultimately designed to open palace doors, but only in the Lord’s timing. Joseph must remain loyal to God, not knowing the future of his own existence. Consider this passage: 1 Peter 2:18-22 Slaves, submit yourselves to your masters with all respect, not only to those who are good and considerate, but also to those who are harsh. 19 For it is commendable if a man bears up under the pain of unjust suffering because he is conscious of God. 20 But how is it to your credit if you receive a beating for doing wrong and endure it? But if you suffer for doing good and you endure it, this is commendable before God. 21 To this you were called, because Christ suffered for you, leaving you an example, that you should follow in his steps. 22 "He committed no sin, and no deceit was found in his mouth." As Joseph was a type of Christ in the Old Testament, so we should reflect the example of Christ in our lives. Dreams were valued throughout the ancient Near East as a means of predicting the future. However, only God can dogmatically interpret dreams, which he does through chosen agents such as Joseph. Dreams are another dimension of reality that reveals God’s rule, confirming his control and supervision of all things. God used dreams and visions in the Old Testament to convey future events and to instruct his people. Keep in mind that since the indwelling of the Holy Spirit in believers, and since the completed canon of Scripture, we do not depend on dreams but on the Spirit’s revelation and instruction. Hebrews 1:1-2 In the past God spoke to our forefathers through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom he made the universe. GENESIS 41 – JOSEPH INTERPRETS PARAOAH’S DREAMS
145 146 - 146 -
Joseph stayed in prison two more years, not knowing when (or if) it would ever end. Then Pharaoh had a very disturbing dream. When he awoke, he called for the magicians of Egypt (sorcerers, dream interpreters, and wise men retained for counsel in important matters), but they could not interpret his dream.
Then the chief cupbearer remembered! He told Pharaoh about his prison experience of meeting Joseph and the two dreams that Joseph interpreted that proved to be exactly on target. So Pharaoh called for Joseph. They got him out of prison, shaved him and cleaned him up for his audience with the king. When Pharaoh asked him about his ability to interpret dreams, Joseph was quick to say, “It is not me; God will give Pharaoh a favorable answer,” (41:16). Notice how easily it would have been for Joseph to claim this ability for himself, but in spite of his profoundly dismal circumstances, he does not take credit for what he knows is a supernatural gift of God (oh, that this were true of us all today). So Pharaoh proceeds to tell Joseph his dream (you might want to read this in your Bible, but I will not take the space to print is here). Here is Joseph’s interpretation:
Genesis 41:25-36 Then Joseph said to Pharaoh, "The dreams of Pharaoh are one; God has revealed to Pharaoh what he is about to do. 26 The seven good cows are seven years, and the seven good ears are seven years; the dreams are one. 27 The seven lean and ugly cows that came up after them are seven years, and the seven empty ears blighted by the east wind are also seven years of famine. 28 It is as I told Pharaoh; God has shown to Pharaoh what he is about to do. 29 There will come seven years of great plenty throughout all the land of Egypt, 30 but after them there will arise seven years of famine, and all the plenty will be forgotten in the land of Egypt. The famine will consume the land, 31 and the plenty will be unknown in the land by reason of the famine that will follow, for it will be very severe. 32 And the doubling of Pharaoh's dream means that the thing is fixed by God, and God will shortly bring it about. 33 Now therefore let Pharaoh select a discerning and wise man, and set him over the land of Egypt. 34 Let Pharaoh proceed to appoint overseers over the land and take one-fifth of the produce of the land of Egypt during the seven plentiful years. 35 And let them gather all the food of these good years that are coming and store up grain under the authority of Pharaoh for food in the cities, and let them keep it. 36 That food shall be a reserve for the land against the seven years of famine that are to occur in the land of Egypt, so that the land may not perish through the famine." ESV
Pharaoh was impressed, so much so that he asked his servants to find a man like Joseph in whom is the Spirit of God (41:38). Then he realized the obvious: Joseph was his man! He recognized there was no one as discerning and wise as Joseph (41:39). At this point, is would be good to remember these verses on wisdom: (These are all from the ESV. They could be printed and used as a handout in your lesson.)
146 147 - 147 -
2 Chronicles 1:7, 11-12 In that night God appeared to Solomon, and said to him, "Ask what I shall give you." 11 God answered Solomon, "Because this was in your heart, and you have not asked possessions, wealth, honor, or the life of those who hate you, and have not even asked long life, but have asked wisdom and knowledge for yourself that you may govern my people over whom I have made you king, 12 wisdom and knowledge are granted to you. I will also give you riches, possessions, and honor, such as none of the kings had who were before you, and none after you shall have the like." 1 Kings 4:28-30 And God gave Solomon wisdom and understanding beyond measure, and breadth of mind like the sand on the seashore, 30 so that Solomon's wisdom surpassed the wisdom of all the people of the east and all the wisdom of Egypt. Proverbs 3:13-15 Blessed is the one who finds wisdom , and the one who gets understanding, 14 for the gain from her is better than gain from silver and her profit better than gold. 15 She is more precious than jewels, and nothing you desire can compare with her.
Proverbs 4:5 Get wisdom; get insight; do not forget, and do not turn away from the words of my mouth.
Proverbs 15:33 The fear of the LORD is instruction in wisdom, and humility comes before honor.
Acts 7:9-10 "And the patriarchs, jealous of Joseph, sold him into Egypt; but God was with him 10 and rescued him out of all his afflictions and gave him favor and wisdom before Pharaoh, king of Egypt, who made him ruler over Egypt and over all his household.
James 1:5 If any of you lacks wisdom , let him ask God, who gives generously to all without reproach, and it will be given him.
147 148 - 148 -
James 3:13-18 Who is wise and understanding among you? By his good conduct let him show his works in the meekness of wisdom. 14 But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth. 15 This is not the wisdom that comes down from above, but is earthly, unspiritual, demonic. 16 For where jealousy and selfish ambition exist, there will be disorder and every vile practice. 17 But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere. 18 And a harvest of righteousness is sown in peace by those who make peace.
So Joseph became second in command to Pharaoh himself. Pharaoh put his own signet ring on Joseph’s hand, giving him the king’s authority; he clothed him in fine linen and put a gold chain around his neck. He rode in the second chariot after Pharaoh, and Pharaoh had all the people bow to him. He gave to Joseph the total responsibility for the administration of the affairs of Egypt. And he gave him an Egyptian wife, a woman of nobility, from whom were born two sons, Manasseh (forget) and Ephraim (made me fruitful). He chooses Hebrew names, indicating he has not forgotten his heritage. These men, born of an Egyptian mother, would one day inherit Joseph’s portion of the Promised Land.
Joseph was 17 years old when he was sold as a slave in Egypt, separated overnight from his father and brothers, and placed in a totally foreign culture. He lived thirteen years in unbelievably difficult and unjust circumstances before receiving this incredible honor from God at age 30. Joseph’s sterling character was evident in the midst of intense suffering. God never took his eyes off him. God was preparing him for great honor and responsibility that would not/could not come until he had submitted to false accusations and an unjust sentence. In other words, Joseph had to be tested before he was ready for great responsibility. People must be spiritually prepared for greatness lest their honor and acclaim be the ruin of them. It is important to remember in the midst of suffering that God is preparing us for something better, in this life or the next. We cannot see while in the midst of extreme testing how God will use it for his glory.
The remainder of this chapter describes Joseph’s skillful administration of the crops produced during the years of plenty so that there would be plenty of food for everyone during the years of famine. God blessed the crops that there when the famine came, all the countries suffered greatly, but there was plenty of food in Egypt. God gave Joseph wisdom to know how to handle abundance so that God’s blessing could reach all those in need. In the New Testament, administration is a gift of the Spirit (1 Cor. 12:28). This portion of scripture could be used for lessons in personal finance.
This chapter sets up the scene for the next chapter, when Joseph’s brothers appear before him to get grain.
GENESIS 42 – JOSEPH’S BROTHERS GO TO EGYPT
148 149 - 149 -
The famine has hit Canaan, and Jacob has heard that there is grain for sale in Egypt. He sends his ten sons to buy grain, but he keeps Benjamin behind because he is the son of his beloved Rachel, and he has already lost Joseph, her firstborn son. He cannot risk losing Benjamin as well.
It so happened that Joseph himself was the one who sold the grain. When the brothers appeared before him, here’s what happened:
Genesis 42:7-38 As soon as Joseph saw his brothers, he recognized them, but he pretended to be a stranger and spoke harshly to them. "Where do you come from?" he asked. "From the land of Canaan," they replied, "to buy food." 8 Although Joseph recognized his brothers, they did not recognize him. 9 Then he remembered his dreams about them and said to them, "You are spies! You have come to see where our land is unprotected." 10 "No, my lord," they answered. "Your servants have come to buy food. 11 We are all the sons of one man. Your servants are honest men, not spies." 12 "No!" he said to them. "You have come to see where our land is unprotected." 13 But they replied, "Your servants were twelve brothers, the sons of one man, who lives in the land of Canaan. The youngest is now with our father, and one is no more." 14 Joseph said to them, "It is just as I told you: You are spies! 15 And this is how you will be tested: As surely as Pharaoh lives, you will not leave this place unless your youngest brother comes here. 16 Send one of your number to get your brother; the rest of you will be kept in prison, so that your words may be tested to see if you are telling the truth. If you are not, then as surely as Pharaoh lives, you are spies!" 17 And he put them all in custody for three days. 18 On the third day, Joseph said to them, "Do this and you will live, for I fear God: 19 If you are honest men, let one of your brothers stay here in prison, while the rest of you go and take grain back for your starving households. 20 But you must bring your youngest brother to me, so that your words may be verified and that you may not die." This they proceeded to do. 21 They said to one another, "Surely we are being punished because of our brother. We saw how distressed he was when he pleaded with us for his life, but we would not listen; that's why this distress has come upon us."
149 150 - 150 -
22 Reuben replied, "Didn't I tell you not to sin against the boy? But you wouldn't listen! Now we must give an accounting for his blood." 23 They did not realize that Joseph could understand them, since he was using an interpreter. 24 He turned away from them and began to weep, but then turned back and spoke to them again. He had Simeon taken from them and bound before their eyes. 25 Joseph gave orders to fill their bags with grain, to put each man's silver back in his sack, and to give them provisions for their journey. After this was done for them, 26 they loaded their grain on their donkeys and left. 27 At the place where they stopped for the night one of them opened his sack to get feed for his donkey, and he saw his silver in the mouth of his sack. 28 "My silver has been returned," he said to his brothers. "Here it is in my sack." Their hearts sank and they turned to each other trembling and said, "What is this that God has done to us?" 29 When they came to their father Jacob in the land of Canaan, they told him all that had happened to them. They said, 30 "The man who is lord over the land spoke harshly to us and treated us as though we were spying on the land. 31 But we said to him, 'We are honest men; we are not spies. 32 We were twelve brothers, sons of one father. One is no more, and the youngest is now with our father in Canaan.' 33 "Then the man who is lord over the land said to us, 'This is how I will know whether you are honest men: Leave one of your brothers here with me, and take food for your starving households and go. 34 But bring your youngest brother to me so I will know that you are not spies but honest men. Then I will give your brother back to you, and you can trade in the land.'" 35 As they were emptying their sacks, there in each man's sack was his pouch of silver! When they and their father saw the money pouches, they were frightened. 36 Their father Jacob said to them, "You have deprived me of my children. Joseph is no more and Simeon is no more, and now you want to take Benjamin. Everything is against me!" 37 Then Reuben said to his father, "You may put both of my sons to death if I do not bring him back to you. Entrust him to my care, and I will bring him back." 38 But Jacob said, "My son will not go down there with you; his brother is dead and he is the only one left. If harm comes to him on the journey you are taking, you will bring my gray head down to the grave in sorrow." Unconfessed sin does great damage. The shame and fear of discovery can haunt us for the rest of our lives––or until we confess our sins and are cleansed. We might
150 151 - 151 - suppress our sins and even forget them for a time, but God has ways of bringing them to mind at the most unexpected moments. In fact, often we suspect that any calamity in our lives is God’s way of punishing us for our sins, and consequently, we sink even lower in our guilt. The Spirit is faithful in convicting us of sin. This is always with the purpose of bringing us to repentance and forgiveness. David knew the damage of unconfessed sin. He experienced the physical suffering that results, and he knew that even his prayers were affected:
Psalm 32:3-5 Blessed is the man against whom the LORD counts no iniquity, and in whose spirit there is no deceit. For when I kept silent, my bones wasted away through my groaning all day long. 4 For day and night your hand was heavy upon me; my strength was dried up as by the heat of summer. 5 I acknowledged my sin to you, and I did not cover my iniquity; I said, "I will confess my transgressions to the LORD," and you forgave guilt of my sin. Psalm 66:18-20 If I had cherished sin in my heart, the Lord would not have listened; 19 but God has surely listened and heard my voice in prayer. 20 Praise be to God, who has not rejected my prayer or withheld his love from me!
The reader cannot help but marvel at Joseph’s composure in seeing his brothers again, even the ability to hide his tears and then face them again, presenting his ingenious plan to get the whole family reunited in Egypt where their needs can be met. Joseph is a man of tender heart, forgiveness, and wisdom. He does not seek revenge. Had he harbored bitterness and resentment all these years, he could not have handled this situation with such grace. When our suffering is committed to God, it is used to mature us and produce God-like qualities that can come no other way. But when we hold onto our suffering, harbor resentment and anger, we become hard, calloused, and closed off to the love of God. This produces an inability to receive love and to give it. And in many cases, it is most clearly seen in old age.
Joseph’s brothers are now confronted anew with their guilt. They have cruelly deceived their father, causing him to mourn all these years, which no doubt took a physical toll on him. They have no doubt changed through the years and had probably lived with great regret over their shameful actions of the past toward their brother. But confronted with false accusations (spying) and a live and death situation (as they themselves put Joseph in), their guilt resurfaces with greater power. Their guilt will not be released until they are confronted with their sin in Joseph’s presence. The secret of their release from guilt and their ability to experience renewal will be in Joseph’s forgiveness. When we refuse to forgive someone who has sinned against us, we can keep that person in bondage as they continue to wrestle with guilt.
GENESIS 43 – JOSEPH’S BROTHERS RETURN TO EGYPT
151 152 - 152 -
By now, the famine is severe, their grain is gone, and Jacob instructs the brothers to return to Egypt replenish their supply. The brothers insist on taking Benjamin as Joseph has required, but Jacob understandably resists, so afraid of losing him, in addition to Simeon, who is being held in Egypt. He finally gives in, with the proviso that they take some gifts of food with them, and also double the money that they found in their sacks upon their return from the first trip. Reluctantly, he allows Benjamin to go, with this final word of resignation, “May God Almighty grant you mercy before the man, and may he send back your other brother and Benjamin. And as for me, if I am bereaved of my children, I am bereaved,” 43:14). Jacob is once again in charge of the family, and he does not know that it is in his resignation and release of beloved Benjamin that he will also gain Joseph, the son he has lost. And so it is with us. It is in total surrender to Christ––in losing our lives for his sake––that we find infinitely more than we could have dreamed (see Matt. 10:39).
Upon arrival in Egypt, they once again stood before Joseph, this time with Benjamin.
Genesis 43:16-34 When Joseph saw Benjamin with them, he said to the steward of his house, "Bring the men into the house, and slaughter an animal and make ready, for the men are to dine with me at noon." 17 The man did as Joseph told him and brought the men to Joseph's house. 18 And the men were afraid because they were brought to Joseph's house, and they said, "It is because of the money, which was replaced in our sacks the first time, that we are brought in, so that he may assault us and fall upon us to make us servants and seize our donkeys." 19 So they went up to the steward of Joseph's house and spoke with him at the door of the house, 20 and said, "Oh, my lord, we came down the first time to buy food. 21 And when we came to the lodging place we opened our sacks, and there was each man's money in the mouth of his sack, our money in full weight. So we have brought it again with us, 22 and we have brought other money down with us to buy food. We do not know who put our money in our sacks." 23 He replied, "Peace to you, do not be afraid. Your God and the God of your father has put treasure in your sacks for you. I received your money." Then he brought Simeon out to them. 24 And when the man had brought the men into Joseph's house and given them water, and they had washed their feet, and when he had given their donkeys fodder, 25 they prepared the present for Joseph's coming at noon, for they heard that they should eat bread there. 26 When Joseph came home, they brought into the house to him the present that they had with them and bowed down to him to the ground. 27 And he inquired about their welfare and said, "Is your father well, the old
152 153 - 153 -
man of whom you spoke? Is he still alive?" 28 They said, "Your servant our father is well; he is still alive." And they bowed their heads and prostrated themselves. 29 And he lifted up his eyes and saw his brother Benjamin, his mother's son, and said, "Is this your youngest brother, of whom you spoke to me? God be gracious to you, my son!" 30 Then Joseph hurried out, for his compassion grew warm for his brother, and he sought a place to weep. And he entered his chamber and wept there. 31 Then he washed his face and came out. And controlling himself he said, "Serve the food." 32 They served him by himself, and them by themselves, and the Egyptians who ate with him by themselves, because the Egyptians could not eat with the Hebrews, for that is an abomination to the Egyptians. 33 And they sat before him, the firstborn according to his birthright and the youngest according to his youth. And the men looked at one another in amazement. 34 Portions were taken to them from Joseph's table, but Benjamin's portion was five times as much as any of theirs. And they drank and were merry with him. ESV
GENESIS 44 – JOSEPH TESTS HIS BROTHERS
Genesis 44:1-34 Then he commanded the steward of his house, "Fill the men's sacks with food, as much as they can carry, and put each man's money in the mouth of his sack, 2 and put my cup, the silver cup, in the mouth of the sack of the youngest, with his money for the grain." And he did as Joseph told him. “As God tested the reality of Abraham’s faith (see 22:1), Joseph tests the genuineness of his once hateful brother’s conversion. When the steward searches the brother’s sacks (44:12), they will all look guilty of theft. Nevertheless, the steward will clear all of them of any charges except Benjamin. If motivated by selfish interests, not the good of the family, the brothers are being given every reason to free themselves from slavery and abandon Benjamin.”105
3 As soon as the morning was light, the men were sent away with their donkeys. 4 They had gone only a short distance from the city. Now Joseph said to his steward, "Up, follow after the men, and when you overtake them, say to them, 'Why have you repaid evil for good? 5 Is it not from this that my lord drinks, and by this that he practices divination? You have done evil in doing this.'" 6 When he overtook them, he spoke to them these words. 7 They said to him, "Why does my lord speak such words as these? Far be it from your servants to do such a thing! 8 Behold, the money that we
153 154 - 154 - found in the mouths of our sacks we brought back to you from the land of Canaan. How then could we steal silver or gold from your lord's house? 9 Whichever of your servants is found with it shall die, and we also will be my lord's servants." 10 He said, "Let it be as you say: he who is found with it shall be my servant, and the rest of you shall be innocent." 11 Then each man quickly lowered his sack to the ground, and each man opened his sack. 12 And he searched, beginning with the eldest and ending with the youngest. And the cup was found in Benjamin's sack. 13 Then they tore their clothes, and every man loaded his donkey, and they returned to the city. 14 When Judah and his brothers came to Joseph's house, he was still there. They fell before him to the ground. 15 Joseph said to them, "What deed is this that you have done? Do you not know that a man like me can indeed practice divination?" 16 And Judah said, "What shall we say to my lord? What shall we speak? Or how can we clear ourselves? God has found out the guilt of your servants; behold, we are my lord's servants, both we and he also in whose hand the cup has been found." 17 But he said, "Far be it from me that I should do so! Only the man in whose hand the cup was found shall be my servant. But as for you, go up in peace to your father." 18 Then Judah went up to him and said, "O my lord, please let your servant speak a word in my lord's ears, and let not your anger burn against your servant, for you are like Pharaoh himself. 19 My lord asked his servants, saying, 'Have you a father, or a brother?' 20 And we said to my lord, 'We have a father, an old man, and a young brother, the child of his old age. His brother is dead, and he alone is left of his mother's children, and his father loves him.' 21 Then you said to your servants, 'Bring him down to me, that I may set my eyes on him.' 22 We said to my lord, 'The boy cannot leave his father, for if he should leave his father, his father would die.' 23 Then you said to your servants, 'Unless your youngest brother comes down with you, you shall not see my face again.' 24 "When we went back to your servant my father, we told him the words of my lord. 25 And when our father said, 'Go again, buy us a little food,' 26 we said, 'We cannot go down. If our youngest brother goes with us, then we will go down. For we cannot see the man's face unless our youngest brother is with us.' 27 Then your servant my father said to us, 'You know that my wife bore me two sons. 28 One left me, and I said, Surely he has been torn to pieces, and I have never seen him since. 29 If you take this one also from me, and harm happens to him, you will bring down my gray hairs in evil to Sheol.' 30 "Now therefore, as soon as I come to your servant my father, and the boy is not with us, then, as his life is bound up in the boy's life, 31 as soon as he sees that the boy is not with us, he will die, and your servants will bring down the gray hairs of your servant our father with sorrow to Sheol. 32 For your servant became a
154 155 - 155 - pledge of safety for the boy to my father, saying, 'If I do not bring him back to you, then I shall bear the blame before my father all my life.' 33 Now therefore, please let your servant remain instead of the boy as a servant to my lord, and let the boy go back with his brothers. 34 For how can I go back to my father if the boy is not with me? I fear to see the evil that would find my father." ESV
GENESIS 45 – JOSEPH MAKES HIMSELF KNOWN
Genesis 45:1-28 Then Joseph could not control himself before all those who stood by him. He cried, "Make everyone go out from me." So no one stayed with him when Joseph made himself known to his brothers. 2 And he wept aloud, so that the Egyptians heard it, and the household of Pharaoh heard it. 3 And Joseph said to his brothers, "I am Joseph! Is my father still alive?" But his brothers could not answer him, for they were dismayed at his presence. 4 So Joseph said to his brothers, "Come near to me, please." And they came near. And he said, "I am your brother, Joseph, whom you sold into Egypt. 5 And now do not be distressed or angry with yourselves because you sold me here, for God sent me before you to preserve life. 6 For the famine has been in the land these two years, and there are yet five years in which there will be neither plowing nor harvest. 7 And God sent me before you to preserve for you a remnant on earth, and to keep alive for you many survivors. 8 So it was not you who sent me here, but God. He has made me a father to Pharaoh, and lord of all his house and ruler over all the land of Egypt. 9 Hurry and go up to my father and say to him, 'Thus says your son Joseph, God has made me lord of all Egypt. Come down to me; do not tarry. 10 You shall dwell in the land of Goshen, and you shall be near me, you and your children and your children's children, and your flocks, your herds, and all that you have. 11 There I will provide for you, for there are yet five years of famine to come, so that you and your household, and all that you have, do not come to poverty.' 12 And now your eyes see, and the eyes of my brother Benjamin see, that it is my mouth that speaks to you. 13 You must tell my father of all my honor in Egypt, and of all that you have seen. Hurry and bring my father down here." 14 Then he fell upon his brother Benjamin's neck and wept, and Benjamin wept upon his neck. 15 And he kissed all his brothers and wept upon them. After that his brothers talked with him. 16 When the report was heard in Pharaoh's house, "Joseph's brothers have come," it pleased Pharaoh and his servants. 17 And Pharaoh said to Joseph, "Say to your brothers, 'Do this: load your beasts and go back to
155 156 - 156 -
the land of Canaan, 18 and take your father and your households, and come to me, and I will give you the best of the land of Egypt, and you shall eat the fat of the land.' 19 And you, Joseph, are commanded to say, 'Do this: take wagons from the land of Egypt for your little ones and for your wives, and bring your father, and come. 20 Have no concern for your goods, for the best of all the land of Egypt is yours.'" 21 The sons of Israel did so: and Joseph gave them wagons, according to the command of Pharaoh, and gave them provisions for the journey. 22 To each and all of them he gave a change of clothes, but to Benjamin he gave three hundred shekels of silver and five changes of clothes. 23 To his father he sent as follows: ten donkeys loaded with the good things of Egypt, and ten female donkeys loaded with grain, bread, and provision for his father on the journey. 24 Then he sent his brothers away, and as they departed, he said to them, "Do not quarrel on the way." 25 So they went up out of Egypt and came to the land of Canaan to their father Jacob. 26 And they told him, "Joseph is still alive, and he is ruler over all the land of Egypt." And his heart became numb, for he did not believe them. 27 But when they told him all the words of Joseph, which he had said to them, and when he saw the wagons that Joseph had sent to carry him, the spirit of their father Jacob revived. 28 And Israel said, "It is enough; Joseph my son is still alive. I will go and see him before I die." ESV
As an old favorite movie is watched again and again and still moves us to tears, so does this story even more. I do not know how it is possible to only tell this story, and not read it, for no one could improve on the storytelling gift of the narrator of the Joseph account. If this were on film today, we can easily see this last poignant scene slowly fade and the audience leave in silence, except for the quiet sniffles of sentimental moms and dads and grandmas and grandpas who have lived long enough to feel the pain of ruptured relationships, bitter resentment, and ongoing grief. Oh, that all families could be reconciled before the death of a parent!
THEOLOGICAL INSIGHTS: Concerning providence and the spiritual life: “God’s hand which directs all the confusion of human guilt ultimately [leads] toward a gracious goal.”106 Four times Joseph describes himself as God’s agent (45:5, 7-8, 9; cf. 542:45; 43:23).107 Wenham says, “All the episodes in the Joseph story contribute to demonstrating how God’s purposes are ultimately fulfilled through and
156 157 - 157 -
in spite of human deeds, whether or not those deeds are morally right.”108 Joseph’s life, from the time he is sold into slavery until he is elevated to the second-highest position in the land, reads like a nightmare––“But he is able to see and accept that God is working through him to bring about what is good (Rom. 8:28; cf. Prov. 16:1-4; 19:21; 20:24; 27:1). This enables him to forgive and encourage his brothers to do the same. Sin must be seen in the context of God’s set and eternal purpose. The believer can count on God to bring to pass his good pleasure regardless of what people intend. Through Joseph’s sufferings, the Lord saved Abraham’s inspired dream. The holy seed survives the great famine, as Noah had survived the great Flood.... It is God’s sovereignty that undergirds biblical love, joy, peace, and hope: ‘God sent me here to preserve life,” (3x: 45:5, 7, 8). Wenham declares, ‘The God of Genesis is a God of mercy (43:14) and grace (43:29), who answered Jacob’s forlorn prayer...(43:14) beyond his wildest dreams.’109 That interpretation of history produces the fruit of the Spirit: faith, love, joy, peace, and the like. Moreover, those who allow this truth to embrace them are able to forgive others and not to flagellate self.”110 (Italics added.) Concerning reconciliation: In the Joseph narrative, reconciliation is about loyalty to a family member in need, even when he or she looks guilty. It is about giving glory to God by owning up to sin and its consequences; overlooking favoritism; offering up oneself to save another; demonstrating true love by concrete acts of sacrifice that create a context of trust. It is about discarding control and the power of knowledge in favor of intimacy. It is about embracing deep compassion, tender feelings, sensitivity, and forgiveness, and talking to one another. A dysfunctional family can and will be transformed by practicing these virtues.111 Concerning repentance: The brothers’ sin against Joseph plagued them for years. Unconfessed sin drains both body and soul. Covering one’s sin results in a lack of ability to be authentic because there is always something to hide.
Proverbs 28:13
157 158 - 158 -
Whoever conceals his transgressions will not prosper, but he who confesses and forsakes them will obtain mercy. 1 John 1:9-10 If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness. 10 If we claim we have not sinned, we make him out to be a liar and his word has no place in our lives. James 5:16 Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous man is powerful and effective. Concerning the remnant: In keeping with his covenant, God always preserves a remnant. God saved a remnant of humanity through the Flood and then multiplies the nations upon the earth. He also providentially spared through the great famine all the seed of the patriarchs. Though they were few in number, the remnant will become a great nation. Through the Exile God preserved a remnant from whom the Messiah would come. Today God preserves a remnant of ethnic Israel within the church, and Paul implies that the day will come when all of ethnic Israel will participate in the new covenant enacted through the blood of Jesus Christ (Rom. 11:1-27).112
GENESIS 46 – JOSEPH BRINGS HIS FAMILY TO EGYPT
Genesis 46:1-7 So Israel set out with all that was his, and when he reached Beersheba, he offered sacrifices to the God of his father Isaac. 2 And God spoke to Israel in a vision at night and said, "Jacob! Jacob!" "Here I am," he replied. 3 "I am God, the God of your father," he said. "Do not be afraid to go down to Egypt, for I will make you into a great nation there. 4 I will go down to Egypt with you, and I will surely bring you back again. And Joseph's own hand will close your eyes." 5 Then Jacob left Beersheba, and Israel's sons took their father Jacob and their children and their wives in the carts that Pharaoh had sent to transport him. 6 They also took with them their livestock and the possessions they had acquired in Canaan, and Jacob and all his offspring
158 159 - 159 -
went to Egypt. 7 He took with him to Egypt his sons and grandsons and his daughters and granddaughters — all his offspring. Gen 46:28-30 Now Jacob sent Judah ahead of him to Joseph to get directions to Goshen. When they arrived in the region of Goshen, 29 Joseph had his chariot made ready and went to Goshen to meet his father Israel. As soon as Joseph appeared before him, he threw his arms around his father and wept for a long time. 30 Israel said to Joseph, "Now I am ready to die, since I have seen for myself that you are still alive."
Joseph appealed to Pharaoh to let his family settle in Goshen, the best of the land, prime land for raising livestock, and his petition was granted. When Joseph brought in his father and stood before Pharaoh, Jacob blessed Pharaoh. In that meeting, Jacob refers to his 130 years on earth as “my sojourn,” meaning temporary abode. Jacob saw his temporal life as a prelude to a heavenly and eternal country, to a “city...whose designer and builder is God” (Heb. 11:10).
Genesis 47:27-31 Now the Israelites settled in Egypt in the region of Goshen. They acquired property there and were fruitful and increased greatly in number. 28 Jacob lived in Egypt seventeen years, and the years of his life were a hundred and forty-seven. 29 When the time drew near for Israel to die, he called for his son Joseph and said to him, "If I have found favor in your eyes, put your hand under my thigh and promise that you will show me kindness and faithfulness. Do not bury me in Egypt, 30 but when I rest with my fathers, carry me out of Egypt and bury me where they are buried." "I will do as you say," he said. 31 "Swear to me," he said. Then Joseph swore to him, and Israel worshiped as he leaned on the top of his staff. Joseph putting his hand under Jacob’s thigh was binding even after Jacob’s death (cf. Gen. 24:2-4). Jacob’s desire to be buried there clearly indicated his explicit faith in the covenant promises of God. He knew that his family’s sojourn in Egypt was temporary, and that God would redeem them and return them to the Promised Land.
Hebrews 11:13-16 All these people were still living by faith when they died. They did not receive the things promised; they only saw them and welcomed them from
159 160 - 160 -
a distance. And they admitted that they were aliens and strangers on earth. 14 People who say such things show that they are looking for a country of their own. 15 If they had been thinking of the country they had left, they would have had opportunity to return. 16 Instead, they were longing for a better country–-a heavenly one. Therefore God is not ashamed to be called their God, for he has prepared a city for them.
We also are looking for a better country, a heavenly one. In our death, we have opportunity to speak clearly of our faith and confidence in God’s promises. Places of burial, the scriptures that are read at our funeral, the hymns that are sung, the words that are said should speak of our confidence in God’s covenant promises in Jesus Christ.
GENESIS 48 – JACOB BLESSES EPHRAIM AND MANASSEH
In this chapter, in a formal ceremony, Jacob adopts Joseph’s two sons as his own, heir to the covenant promises. We see that both of Jacob’s names are used. As Israel, he is the bearer of the covenant promises of God; as Jacob, he is a man, feeble with age and near death.
Jacob, now unable to recognize his two grandsons, had them identified. Then Jacob deliberately placed his right hand on the younger Ephraim for the firstborn blessing and his left hand on Manasseh. This is the first mention of the imposition of hands as a symbol of blessing. (A similar procedure was used in the early church to ordain church officers: Acts 6:6; 8:17; 1 Tim. 4:14; 2 Tim. 1:6). When Jacob places his right hand on Ephraim instead of Manasseh, the older son, Joseph tries to correct Jacob, but he assures him that he has made no mistake and that Manasseh would also be a great nation. In the ceremony, Joseph is represented by his sons, in which Jacob declares greater blessing for the younger Ephraim. We see here another case where God chooses the younger over the rights of the firstborn. Jacob’s spiritual sensitivity is obvious, and there is no question that Jacob gave complete priority to God’s will in this matter. Jacob concludes with a promise that Joseph would ultimately return to Canaan (48:22), occupying a portion of the land. Jacob’s blessing is moving:
Genesis 48:15-16, 20 15 And he blessed Joseph and said, "The God before whom my fathers Abraham and Isaac walked, the God who has been my shepherd all my life long to this day, 16 the angel who has redeemed me from all evil, bless the boys; and in them let my name be carried on, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth." 20 So he blessed them that day, saying, "By you Israel will pronounce blessings, saying, 'God make you as Ephraim and as Manasseh.'" ESV
160 161 - 161 -
GENESIS 49 – 50:14 –– THE BLESSING AND JACOB’S DEATH
The blessing of Jacob’s sons is inspired prophecy of the fate of the twelve tribes that will descend from his sons, mostly by means of wordplay on their names or comparisons to animals. The blessings are arranged by their mothers, Leah’s six sons (vv. 3-15); the handmaids’ four sons (vv. 16-21); Rachel’s two sons (vv. 22-27). These mark the end of the patriarchal era. The blessings show God’s sovereignty over the nation. The phrase “days to come” (49:1) embrace the entire history of Israel from the conquest and distribution of the land to the reign of the Messiah, Jesus Christ.
In the last moments of Jacob’s life, he specified his burial place. He requested that he be buried in the cave that Abraham had purchased from Ephron the Hittite, where Abraham, Sarah, Isaac, Rebekah, and Leah were already buried. Jacob died peacefully, completely satisfied with God’s grace to him, at the age of 147.
Joseph, a man of deep emotion, love and tenderness, “fell on his father’s face and wept over him and kissed him,” (50:1). He commanded the physicians to embalm his father, which required forty days. The Egyptians wept for him seventy days. Then Joseph requested of Pharaoh that he go to bury his father in the land of Canaan. Permission was granted.
Genesis 50:7-14 So Joseph went up to bury his father. With him went up all the servants of Pharaoh, the elders of his household, and all the elders of the land of Egypt, 8 as well as all the household of Joseph, his brothers, and his father's household. Only their children, their flocks, and their herds were left in the land of Goshen. 9 And there went up with him both chariots and horsemen. It was a very great company. 10 When they came to the threshing floor of Atad, which is beyond the Jordan, they lamented there with a very great and grievous lamentation, and he made a mourning for his father seven days. 11 When the inhabitants of the land, the Canaanites, saw the mourning on the threshing floor of Atad, they said, "This is a grievous mourning by the Egyptians." Therefore the place was named Abel-mizraim; it is beyond the Jordan. 12 Thus his sons did for him as he had commanded them, 13 for his sons carried him to the land of Canaan and buried him in the cave of the field at Machpelah, to the east of Mamre, which Abraham bought with the field from Ephron the Hittite to possess as a burying place. 14 After he had buried his father, Joseph returned to Egypt with his brothers and all who had gone up with him to bury his father. ESV
161 162 - 162 -
We should note that there is great precedence in Scripture for mourning the death of a loved one. This is a significant event in the life of the deceased and history of the family. The ceremonies surrounding the event should not be taken lightly, for this is the final opportunity to speak of God’s grace in the life of the loved one. For the believer, the funeral or memorial service is a witness to the resurrection. Our redemption is complete. True, we do not grieve as those who have no hope (1 Thess. 4:13), but we do grieve. This is appropriate, normal, and healthy––and biblical. In honoring the deceased, we honor God in whose image the loved one was created, and we praise Jesus Christ, who has secured eternal life and conquered the last enemy, death. We should guard against the culture trend to minimize, rush, or avoid the appropriate ceremony that goes with the burial of a loved one. To honor the entrance of a believer into Christ’s presence is as much cause for worship and praise as is the birth of the individual.
GENESIS 50:15-26 – RECONCILIATION AND JOSEPH’S DEATH
With Jacob’s death and burial, Joseph’s brothers became fearful of retaliation for all the wrongs committed against Joseph years before. But Joseph is able to see beyond his own personal suffering at their hands to God’s greater purposes. Therefore, he is able to respond to their confession with forgiveness and reconciliation:
Genesis 50:15-21 When Joseph's brothers saw that their father was dead, they said, "It may be that Joseph will hate us and pay us back for all the evil that we did to him." 16 So they sent a message to Joseph, saying, "Your father gave this command before he died, 17'Say to Joseph, Please forgive the transgression of your brothers and their sin, because they did evil to you.' And now, please forgive the transgression of the servants of the God of your father." Joseph wept when they spoke to him. 18 His brothers also came and fell down before him and said, "Behold, we are your servants." 19 But Joseph said to them, "Do not fear, for am I in the place of God? 20 As for you, you meant evil against me, but God meant it for good, to bring it about that many people should be kept alive, as they are today. 21 So do not fear; I will provide for you and your little ones." Thus he comforted them and spoke kindly to them. ESV
Joseph refuses to play God and reassures them that he has no grudge against them because God has used their evil to bring about good. To withhold forgiveness is a denial of God’s grace.
162 163 - 163 -
Matthew 6:14-15 For if you forgive men when they sin against you, your heavenly Father will also forgive you. 15 But if you do not forgive men their sins, your Father will not forgive your sins. Luke 17:3-4 "If your brother sins, rebuke him, and if he repents, forgive him. 4 If he sins against you seven times in a day, and seven times comes back to you and says, 'I repent,' forgive him."
JOSEPH’S DEATH:
Genesis 50:22-26 Joseph stayed in Egypt, along with all his father's family. He lived a hundred and ten years and saw the third generation of Ephraim's children. Also the children of Makir son of Manasseh were placed at birth on Joseph's knees. 24 Then Joseph said to his brothers, "I am about to die. But God will surely come to your aid and take you up out of this land to the land he promised on oath to Abraham, Isaac and Jacob." 25 And Joseph made the sons of Israel swear an oath and said, "God will surely come to your aid, and then you must carry my bones up from this place." 26 So Joseph died at the age of a hundred and ten. And after they embalmed him, he was placed in a coffin in Egypt.
As the story closes, the scene is set for the great Exodus from Egypt under the leadership of God’s next great leader, Moses. To study the parallels of these stories of Genesis with the Christian life would take another year of study. In Genesis, the theological foundation has been laid for the rest of the Bible. This is the ongoing story of redemption that will not be complete before the last chapter of Revelation. Remember to come back to Genesis to refresh your understanding of God’s sovereignty, election, and providence, and grace.
QUESTIONS FOR REFLECTION AND DISCUSSION: 1. Describe Joseph, the teenager. Then describe Joseph, the man, at the end of his life. What changes do you see, and how did the transformation come about? 2. What is your “prison experience” that has been transforming? 3. What parallels do you see between the lives of Joseph and Jesus Christ? 4. Explain how God uses evil for good. We admire Joseph for seeing his own life through this lens, but are you able to do this concerning your own life? How?
163 164 - 164 -
5. Describe how God has come to you in your worst time of darkness and brought light to your situation. Did you seek God’s intervention? Or was it a shock to you? 6. What have you learned about the doctrine of election in Genesis? Does this trouble you or give you comfort? 7. What illustrations of God’s providence do you see in Genesis? Can you share an experience of God’s providence in your own life? 8. Do you really believe that God is sovereign over the whole earth, and that he sets up and brings down rulers according to his eternal purposes? If this is true, how does this influence your perspective of world events today? 9. What examples of God’s grace have you found in the story of Joseph? 10. Is there someone you cannot forgive? What do you think enabled Joseph to forgive his brothers? 11. What do you think is the key for resisting temptation, based on Joseph’s encounter with Potiphar’s wife? 12. What have you learned about the significance of death and burial in Genesis? How will this influence you in planning for your own death and burial? 13. Why do you think God moved Jacob and his family to Egypt in order to set the scene for the Exodus? What spiritual significance do you see? 14. Since redemption is a theme woven throughout the whole Bible, how would you describe redemption in Genesis? 15. How have the lessons of Genesis been an encouragement to you?
164 BIBLIOGRAPHY
Brueggemann, Walter, Genesis, Interpretation, John Knox, 1982. Davis, John J., Paradise to Prison, Studies in Genesis, Baker, 1989. Fee, Gordon D., Douglas Stuart, How to Read the Bible Book by Book, Zondervan, 2002 Kidner, Derek, Genesis, Tyndale Old Testament Commentaries, Inter-Varsity Press, 1967. The NIV Study Bible, Zondervan. Pictorial Encyclopedia of the Bible, Vol. 2, Zondervan, 1976. Walton, John H., Genesis, The NIV Application Commentary, Zondervan, 2001. Sailhamer, John H., The Expositor’s Bible Commentary, Vol. 2, Zondervan, 1990. Stott, J.W.W., The Epistles of St. John, Eerdmans, 1964.
Sandy Sturch 8 Maltbie D. Babcock, 1901. 9 Sailhamer, p. 19 10 Ibid. 11 Fee, Gordon, Douglas Stuart, How to Read the Bible Book by Book, p. 15. 12 Waltke, p. 58 13 Ibid. 14 Ibid, p. 57 15 Ibid, p. 67 16 Roy B. Zuck, John F. Walvoord, The Bible Knowledge Commentary, Victor, p. 29. 17 Ibid, p. 67 18 Ibid, p. 70 19 Waltke, p. 85. 20 Waltke, p. 89.
21 Waltke, 86. 22 Ibid, 87. 23 Brueggemann, 46. 24 Waltke, 90. 25 Ibid, 93. 26 Ibid. 27 Ibid, 94. 28 Walton, 266. 29 Brueggemann, 56. 30 Ibid. 54. 31 Ibid, 57. 32 Stott, 139. 33 Ibid, 123 34 NIV Study Bible notes, 14. 35 Brueggemann, 78. 36 Waltke, 133. 37 Ibid. 38 von Rad, Genesis, 193. 39 Youngblood, Genesis, 89. 40 Waltke, 135. 41 Ibid, 139. 42 Vos, Biblical Theology, 52. 43 Waltke, 144. 44 Ibid. 45 Ibid, 146. 46 Sarna, Genesis, 63. 47 Waltke, 146. 48 Kline writes, “the war-bow is mentioned in God’s arsenal of wrath...(cf.,e.g., Deut. 32:42; Ps. 7:12[1]; 18:14[15]; 64:7[8]. However, in the sign of the rainbow, the bow is not raised vertically and drawn taut in the face of the foe but is suspended in the relaxed horizontal position (Kline, Kingdom, 152). 49 Waltke, 146. 50 Ibid, 148. 51 Ibid, 148, 149. 52 Sarna, Genesis, 66. 53 Waltke, 149. 54 From the audio course, The Theology of the Old Testament, by Bruce Waltke. 55 Ibid, 150. 56 Youngblood, Genesis, 99-100. 57 Waltke, 182-184. 58 Brueggemann, 116. 59 Ibid. 60 Ibid, 128. 61 Waltke, 252. 62 Roop, E. F., Genesis, 118. 63 waltke, 249. 64 The Code of Hammurabi reads, “If later that female slave has claimed equality with her mistress because she bore chldren, her mistress may not sell her; she may mark her with the slave-mark and count her among the slaves” (ANET, 172, par. 146). [from Waltke, p. 252.] 65 Waltke, 253. 66 Ibid, 254. 67 Ibid. 68 Ibid. 69 Ibid, 255. 70 Ibid, 264. 71 Ibid, 279. 72 Bruggemann, 182. 73 Kidner, 141.
74 Walton, 510. 75 Waltke, 304. 76 Waltke, 306. 77 Ibid. 78 Walton, 510 79 Ibid. 80 Waltke, 307. 81 Ibid, 309-310. 82 Waltke, 327. 83 Ibid, 328. 84 Ibid, 332. 85 Brueggemann, 212, 214 86 Waltke, 359 87 Ibid. 88 Ibid. 89 Ibid, 363. 90 Vos, Biblical Theology, 93 91 Waltke, 365 92 Ibid, 376 93 Ibid, 378 94 Brueggemann, 233 95 Waltke, 395 96 Brueggemann, 248 97 Waltke, 500 98 See Hebrews 1:1-2. 99 Ibid, 501 100 Ibid 101 Ibid, 502 102 Ibid, 503 103 Ibid, 518 104 Ibid, 523 105 Ibid 559 106 Von Rad, Genesis, 398 107 Waltke, 565 108 Wenham, Genesis 16-60, 432 109 Ibid, 433 110 Waltke, ibid 111 Ibid, 566-67 112 Ibid