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Home , Amalek, Amraphel, Chedorlaomer, Shinar

LECH L’CHA (Go For Yourself)

GENESIS (B’RESHIYT 12:1 – 17:27)

INTRODUCTION:

1. This portion contains a new beginning – with , God begins to call forth a people. a. Tradition states that Abraham was born 1948 years after Creation; b. In the year 2000 he began making disciples. c. This is what we, the “seed of Abraham,” are called to do.

“Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.” – Matthew 28:19

2. Abraham is the first person on record to call God “master” (Heb.  Adon). a. Which would infer that he saw himself as “servant.” b. This, also, is what we are called to do – to be servants (eved). 3. Abraham’s journeys demonstrate his desire to draw closer to the Creator. a. Willingness to leave all and travel to a strange land demonstrates his commitment. b. He determined to be “set apart” – he didn’t mingle with the culture surrounding him. 4. He is called “the Hebrew” ( ha’ivri) from the verb  avar. a. Meaning is “to cross over” or “on other side.” b. Spiritually speaking, Abraham was on the “other side” compared to others. c. He was heeding call to be “set apart” – to come out from among them. 5. The various trials he endured demonstrated his commitment to overcome. a. The first trial recorded is the call to leave country, kin and his father’s house. b. The ultimate trial is the call to offer Isaac as a burnt offering (Gen. 22). 6. It is this devotion to God in spite of all that his seed – Israel – is to emulate. a. Y’shua alludes to this:

“If you were Abraham's children, you would do the works of Abraham.” – John 8:39

7. His journeys and trials also portend what is to occur to his descendants; rabbinical belief that:

“Everything that happened to the Patriarchs is a portent for the children.”

8. The first place that Abraham would stop in the land was Shechem; it was here that:  His great-grand-daughter was abducted and violated.  Where and Levi waged war to free her and punish her abductors.  Israel first came into the land after wandering the Wilderness. 9. After entering the land, Abraham was forced into Egypt because of a famine. a. While in Egypt, was “abducted” by Pharaoh. b. In the end, Abraham, with Sarah, was sent out with riches. 10. Israel was forced into Egypt by a famine, “abducted” and then sent out with riches.

1 11. Abraham’s first permanent residence in the land was Hebron (13:18). a. This is where he lived when God said, “Kings will descend from you” (17:6). b. Hebron is where King – prototype of the Messiah – would assume his throne. 12. Thus, these details given in beginning concerning Abraham teach us the future for his seed.

CHAPTER 12: ABRAM IS CALLED

1. Verse 1: “Go for yourself” –  Lech l’cha; some translations say “Get out.” a. Abraham was born in Ur Kasdim in ancient , a very powerful nation. b. If this is where he was when command came, he was told to come out of . c. This was for his benefit and for his heirs. d. Footnote: numerical value of  is 100 – Abraham’s age when Isaac was born. 2. Some believe that Abraham was in Haran when the call came. a. Tradition that Abram fled Ur to escape ’s persecution (fiery furnace). b. He may have left Ur when the nations were dispersed in Genesis 11. c. The command is not spoken to but to Abram; thus Abram is to leave Haran. 3. So, he first leaves Ur and travels to Haran; but he is to move further away. a. Not enough to “come out of her” but needful to be separate that he may be a blessing. b. Sinking ship scenario: not enough to get in lifeboat but must separate in order to help. 4. Verse 1: “Get out of your country, and from your kindred and from your father’s house.” a. These are the main influences in someone’s life which shapes that person. b. Abram was to sever himself from every association that would impede his calling. c. He was to abandon his country, inferring he was not to consider returning. 5. In Babylon, the idolatry and heathen customs would be detrimental to his spiritual maturity. a. To leave one’s country would be very difficult if attached to one’s country. b. Perhaps, Abram has already come to consider himself a stranger in strange land. c. This is to also be required of his descendants – to be a set apart people. 6. He was to separate from his relatives and from closest relationship – parents. a. We must conclude that even that relationship would have held him back. b. When considering command, “honor father and mother” this seems problematic. c. Must also consider Terah’s spiritual condition – would it have tainted Abram? 7. If what happened to patriarchs portends what will happen to children, will we be called upon to leave, country, relatives and our father’s house in order to be a blessing? a. This was a great trial for Abraham; might it be a trial for Abraham’s seed? 8. Verse 1: “To a land that I will show you” – not specified as here. 9. It would seem that his “trial” is complicated by not knowing exactly where he was to go. a. To know for sure would lessen the hardship. 10. One translation interprets it as “the land I will appear to you.” a. This is interesting considering that later, in Gen. 22, he calls the place YHVH Yireh. b. Writer of says that:

“By faith Abraham obeyed when he was called to go out to the place which he would receive as an inheritance. And he went out, not knowing where he was going. By faith he dwelt in the land of promise as in a foreign country, dwelling in tents with Isaac and ,

2 the heirs with him of the same promise; for he waited for the city which has foundations, whose builder and maker is God.” – Hebrews 11:8-10

11. Verse 2: “I will make of you a great nation…will bless you…will make your name great.” a. At first he would be an unknown, a stranger. b. But from him would come the nation destined to be the “head” not the tail. 12. “You will be a blessing” – a blessing to all humanity by his example of trust and obedience. a. Word for blessing closely related to word translated as “spring of water.” b. Indicating Abram’s example would be source of blessing for all people. c. Through him, teaching how one should live life – in service to the one and only God. d. Should note that a spring of water purifies what is defiled; brings life to dry ground. 13. Verse 3: “I will bless them that bless you…and curse them that curse you.” a. Nations and individuals have attempted to curse Israel but have been cursed. b. Those that have treated Israel well have prospered and those who didn’t have suffered. c. Bila’am tried to curse but couldn’t: I contend that can’t curse what God has blessed. 14. “In you shall all the families of the earth be blessed” – Israel is to be “light to the nations.” 15. According to rabbinic commentary, the phrase translated as “and in you shall be blessed” has other connotations. 16. Verb  - v’niv’rechu) is related to Mishnaic term meaning to “intermingle, graft.” 17. As verb appears here, it is more likely to denote: “All the families of the earth will be grafted into you.” a. Exemplified by wife Sarah (from ), Hagar () and Keturah (). b. Of course this is emphasis of Romans 11 and our being grafted in because of Messiah. c. Messiah is seed of Abraham (Gal. 3:16) and we, also, are seed of Abraham (Gal. 3:29). 18. Verse 4: “So Abram went … and Abram was 75 years old when he departed Haran.” a. With nephew with him, Abram embarks upon life as a pilgrim and sojourner. b. He does this and endures trials that he might be a blessing to the nations. c. Israel sojourns and endures trials in order to be a light to the nations. 19. Verse 5: He took all his worldly goods and “the souls they had gotten in Haran.” a. Some interpret as their servants and dependents. b. Some interpret as those they had converted to belief in the one and only God. c. The term “gotten” is literally “made” which strengthens the latter interpretation.

CHAPTER 12: ABRAM ENTERS THE LAND

1. Verse 6: Abram enters the land and travels to Shechem (Nablus), “to the terebinth of Moreh.” a. This is the place that Israel will enter the land centuries later. b. He tours the land awaiting God’s direction of where to go until he arrived at Shechem. c. Shechem will be in the territory given to Joseph’s sons; where Joseph is buried. 2. “Terebinth of Moreh” (alt. “plain of Moreh”) believed to be oracular tree sacred to Canaanites. a. Hebrew  moreh literally means “teacher” or “instructor.” b. Perhaps God directed Abram to this landmark to teach inhabitants of God. 3. Verse 7: “The Lord appeared to Abram and said, “Unto your seed will I give this land.” a. Scripture notes that the Canaanites were already in the land. b. Commentaries suggest that they were warring against Shemites for control.

3 c. Abram is thus promised that his descendants (Shemites) would indeed control the land. d. Notice that this is the first place in the land where the LORD appeared to him. 4. It is important to understand that, as the seed of Abraham, this is a promise to us as well.

“And if you are Messiah's, then you are Abraham's seed, and heirs according to the promise.” – Galatians 3:29

5. In other words, we are heirs to the land; can’t remove the land from the covenant. a. Very interesting that this promise came while he was in Shechem (Joseph’s territory). b. Today it is Nablus and controlled by Palestinians; who desecrate Joseph’s tomb. c. Joseph exemplifies those whose true identity (seed of Abraham) is hidden. d. Abram built an altar there. 6. Interesting to note that rabbinical commentators mention the year of its occurrence – 2023. a. Before this, Abram had only heard a voice but at this time, God appeared to him. b. He enters the land during a time of war. 7. Verse 8: He leaves there and goes to mountain east of Bethel; Bethel to the west, Ai to east. a. The place that Jacob named Bethel is modern temple mount. b. Mount to east could be Mount of Olives – this is where he pitched his tent. c. Abram built an altar here as well. d. If there was a war going on, Abram retires to an area controlled by Melchitzedek. 8. It is there that he “called upon the name of the LORD” – Targum says” “prayed in the name.” a. Hebrew is  v’yikrah b’shem YHVH. 9. Verse 10: “And there was a famine in the land and Abram went to Egypt to sojourn there.” a. The famine and descent into Egypt is another trial for Abram. b. It is one that exposed something about him – his fear dying. c. Perhaps it was as simple as that or it is he want to be sure to fulfill his destiny. 10. This is exactly what happened to his descendants – famine drives them into Egypt to sojourn. 11. Verses 11-13: Abram convinces Sarai that they should feign being brother and sister only. a. His fear is that he would be killed. b. Seems to say that he must live so that it will be well for her. c. In the end, Abram commits a great sin by putting Sarai in awkward situation. d. He plays with the truth for sake of self-preservation; “sister” was partly true. 12. The princes of Pharaoh saw her and she was taken into his house – abducted by Pharaoh. a. Pharaoh  is thought to mean “Great House.” b. Like her descendants she was taken by Pharaoh against her will. c. He treated Abram well thinking this was her brother. 13. Verse17: “And the LORD plagued Pharaoh and his house because of Sarai.” a. Tradition says it was a skin disease that made cohabitation impossible. b. Thus, Sarai’s honor was preserved because she was kept against her will. c. Important to note that God, not Abram, intervened. 14. It would seem that, at this point in his life, Abram more concerned with his welfare. 15. Pharaoh realizes the problem and lays blame at Abram’s feet – not Sarai’s. 16. He had intended to take her as a wife. a. Tradition says he gave her gold and silver, servants and land. b. Specifically, tradition records the land of Goshen was given to her. c. He gave her Hagar the Egyptian handmaid.

4 17. He instructs Abram to leave, it would seem, immediately – a foreshadowing. a. When he sent them out it was with all of their property that he had given them.

CHAPTER 13: ABRAM AND LOT

1. Abram left Egypt having revealed a flaw – had to go to Canaan and the mountain. a. Israel left Egypt having revealed a flaw – had to go to . 2. When he left Egypt, he was rich in livestock and silver and gold (some picked up in Egypt.) a. Traveling with him is his nephew Lot. 3. Verse 1: “Abram went up out of Egypt” – both literally and spiritually – in stages. a. Verse 3: He travels back to where he had pitched his tent between Bethel and Ai. b. I believe this place is the mount of Olives or its vacinity. 4. Verse 6: The land could not sustain both Abram’s and Lot’s herds creating strife. a. Once again, Abram had to set himself from his family (verse 9). b. In order to thrive, Abram had to send Lot away – later it would be Hagar and son. c. If they remained together there would have been strife – unity not necessarily peace. 5. Verse 10: Lot beheld the “plain of the Jordan, that it was well watered.” a. Before it was destroyed it was like the garden of Eden. b. Lot chose the rich soil, the beautiful land and the corrupt culture (good and evil). c. All that glitters is not gold. 6. Abram is left with the less-watered rugged hills but, for him, they will be life. 7. Verse 11: “Lot journeyed east” –  v’yisai Lot mi’kedem – “from east.” a. This is a euphemism for “away from God” – Lot is following his lusts, not God. b. Verse 12: He pitches his tent in S’dom; decision which destroyed most of his family. c. Seduced into thinking he could enjoy benefits without being affected by them. d. This is what usually brings upon us our troubles and trials. 8. In fact, his descendants would be prohibited from entering the congregation of Israel. a. Deuteronomy 23:4. b. Of course, Ruth was a descendant and she did become part of the family. c. But she returned to God where Lot departed from God and from his brother Abram. 9. Verse 13: “The men of Sodom were wicked and sinners against the LORD exceedingly.” a. Interesting that the most beautiful places tend to attract those with most vile behavior. b. e.g. San Francisco and homosexuals. c. Likewise, this beautiful area and its climate attracted or lent to their wickedness. d. Yet, Lot does not hesitate to live among them perhaps because of material things. 10. Commentators note that the men were wicked with their bodies (i.e. adulterous, incestuous and homosexual) and sinful with their substance (selfish and inconsiderate of poor). a. Lot mingled with them whereas Abram remained set apart from them. b. It is, therefore, interesting to read what New Testament has to say about Lot. 11. In two instances, once by Y’shua and once by Peter, Lot is compared to .

“(God) did not spare the ancient world, but saved Noah, one of eight people, a preacher of righteousness, bringing in the flood on the world of the ungodly; and turning the cities of into ashes, condemned them to destruction, making them an example to those who afterward would live ungodly; and delivered righteous Lot, who was

5 oppressed by the filthy conduct of the wicked (for that righteous man, dwelling among them, tormented his righteous soul from day to day by seeing and hearing their lawless deeds). Then the Lord knows how to deliver the godly out of temptations and to reserve the unjust under punishment for the day of judgment.” – 2 Peter 2:5-9

12. He is called righteous and yet chose to live among the wicked. a. God had to rescue him from S’dom and might it be because of Abram? b. “Would you destroy the righteous with the wicked?” c. Firstborn of Egypt spared because of father. 13. Comparing Lot with Noah: destruction came for both generations and cultures but:  Noah had time to prepare; Lot had to be pushed out and barely escapes.  Noah was “perfect in his generations”; Lot tormented himself by living among wicked. 14. Is this to say that in the end, the “righteous” will encompass both types? a. Furthermore, Y’shua said, “Remember Lot’s wife.” 15. Verse 14: “And the LORD said to Abram after Lot was separated from him.” a. Perhaps God had to wait until Abram had finally separated from all his relatives. b. Perhaps Abram had once considered Lot to be his heir. c. Perhaps Abram is saddened by Lot’s departure and God chose this time to reaffirm. 16. Abram is told to look in every direction; he is promised the land that he sees. a. This land is given to his “seed” as well. 17. Verse 15: “To you I will give it and to your seed forever.” a. Abram was given deed to the land even though he did not “possess” it – a sojourner. b. Likewise, his descendants would not always “possess” it and yet retain deed. c. This would mean that those who did “possess” it would be squatters. 18. Verse 16: Abram’s seed would be as numerous as the “dust of the earth.” a. Does this allude to physical descendants? Compare to “stars of heaven.” b. Moreover, his descendants would be dispersed throughout the earth. c. They would outlast every nation that sought to destroy them. 19. Verse 17: “Arise, walk through the land…for unto you will I give it.” a. Some type of legal formality exemplifying his possession of it. b. Likewise, God would tell that everywhere they stepped the land was theirs.

CHAPTER 14: ABRAM RESCUES LOT

1. A regional war breaks out between 4 Mesopotamian kings and the 5 cities of plain. 2. The invading kings were:  , king of (identified with Nimrod of Babylon).  , king of Eliasar.  (Kudur “servant of” Lagamar), king of .  , king of Goyim. 3. This war has prophetic overtones interpreted by as foreshadowing of nations that would come against Israel in the future: Babylon, Medo-Persia, Greece and Rome. 4. The fourth king (last) is the king of Goyim (literally, “nations”) – i.e. “all nations.” 5. According to Scripture, at the end of days, the nations will be assembled against .

6 “For I will gather all the nations to battle against Jerusalem; the city shall be taken, the houses rifled, and the women ravished. Half of the city shall go into captivity, but the remnant of the people shall not be cut off from the city. Then the LORD will go forth and fight against those nations, as He fights in the day of battle.” – Zechariah 14:2-3

6. According to :

“When you see the powers fighting each other, look for the advent (lit. “feet”) of the King Messiah. The proof is that in the days of Abraham, because these powers fought against each other, redemption came to him.”

7. A war between the corrupt cities of the plain (sodomy and greed) and the kings of the east. a. Interesting to point out that the one who mingled with S’dom was taken captive. 8. The five kings of the plain had served Chedorlaomer for 12 years and then rebelled. a. They paid tribute for those years and in the 13th withheld the tribute. 9. The allies met in the “vale of Siddim” or the Salt Sea region. a. Later, church fathers named it the “Dead Sea.” 10. Verse 5: First place attacked by invaders was the Rephaim at “Ashteroth-karnaim.” a. Literally “Ashterot (Astarte) of the two horns.” b. Believed to be a place E of Sea of Galilee. c. Sanctuary of goddess whose emblem was the crescent or “two-horned” moon. 11. The attacked and defeated all the tribes and nations in the region they thought might ally themselves with the five kings of the plain before striking at them. 12. Verse 8-9: Five kings went to attack the invaders in the Dead Sea region. a. At the time, this area contained “slime pits” – seen as advantage to five kings. b. The five kings were defeated, fled and fell into these pits or fled to mountains. c. Their cities were sacked and Lot, along with his belongings, was taken captive. d. Tradition has it that Lot was taken because he was Abraham’s nephew. 13. Verse 13: “There came one who had escaped and told Abraham the Hebrew.” a. First time this word ( ivri) occurs in Scripture. b. From root avar “to pass or cross over.” 14. It is more than ethnic term but a spiritual term – one who has crossed from death to life. a. One who has heard and has obeyed and come into their identity. b. One who is covenant with the Creator. 15. Footnote: A quote from a Jewish commentary.

“After the exile of the Ten Tribes, when the tribe of Judah remained the principal branch of Israel, the name Yehudim (Jews) came into general use.”

16. Meaning that recognizes that “Jew” is a term that is used generally today but specifies those from the principal tribe, Judah, not the other ten tribes that were exiled.

17. Verse 14: Abraham led all of his “trained men” (318) to pursue the invaders. a. He armed all the disciples he had made and his dependents. b. He attacked by dividing these men into different groups and attacked at night. c. Interesting that he pursued as far as country of Dan – where idolatry would appear.

7 18. This is the same tactic used by in Judges 7 – another prophetic battle. a. Occurs in region of Megiddon; fought against alliance of , and . b. Removes “crescent shaped” ornaments from their camels. 19. Verse 16: He brought back all the goods, the people and his nephew Lot. a. Is met in the “Valley of Shaveh” of “King’s Valley” by king of S’dom. b. This is believed to be what is now called the Kidron Valley. c. On the edge of this valley is a garden called Gethsemane.

CHAPTER 14: MELCHI-TZEDEK

1. Verse 18: “And , king of Salem, brought forth bread and wine.” a. The name means “my king (of) or (is) righteousness.” b. He is also a “priest unto God the Most High.” c. He is the king of Salem or Jerusalem. 2. After meeting Abraham, king of S’dom escorts him to Jerusalem where met by Melchizedek. a. Rabbinical commentaries make this to be Shem signifying this site controlled by Shem. b. Remembering that, supposedly, a war of conquest was underway from Canaanites. c. Called “king of righteousness” because king of area that would see the Temple. d. Others contend it was a convert of Abraham who headed a school teaching of God. e. Others contend it was pre-incarnate Messiah. 3. Being the king of Shalem “peace” as well as “righteous king” is interesting. a. Yerushalayim believed to be composite of Hebrew words  yireh and  shalem. b.  (alternate spelling is ). c. Yireh is “He will see” or “He will be seen” – shalem is “complete, whole.” 4. Jerusalem means “He will see to it” that all is made “complete, whole.” a. Ultimately it is Messiah who accomplishes this; He is the lamb provided (Gen. 22). b. This is when Abraham calls the place of His Presence   YHVH Yireh. 5. Melchizedek is a priest-king; mentioned only here and in Psalm 110.

“The LORD said to my Lord, ‘Sit at my right hand, till I make your enemies your footstool.’ The LORD shall send the rod of your strength out of Zion. Rule in the midst of Your enemies! Your people shall be volunteers in the day of your power; in the beauties of holiness, from the womb of the morning, you have the dew of your youth. The LORD has sworn and will not relent, ‘You are a priest forever according to the order of Melchizedek.’” – Psalm 110:1-4

6. David reference to someone who is to be a “priest-king” is interesting that he is called “Lord.” a. Y’shua quoted David’s words.

“While the Pharisees were gathered together, Y’shua asked them saying, ‘What do you think about the Messiah? Whose Son is He?’ They said to Him, ‘The Son of David.’ He said to them, ‘How then does David in the Spirit call Him 'LORD,' saying: ‘The LORD said to my Lord, Sit at my right hand till I make your enemies your footstool.’? If David then calls Him 'LORD,' how is He his Son?’ And no one was able to answer Him a word, nor from that day on did anyone dare question Him anymore.” – Matthew 22:41-46

8

7. He alludes to the fact that He is the one David speaks of meaning He is the “priest-king” also referred to – “according to the order of Melchizedek.” a. The writer of Hebrews says much on this subject: Hebrews chapters 5 – 7. 8. Verse 19: “He said, ‘Blessed be Abram of God Most High, maker of heaven and earth.” a. As a priest would certainly do even before there is a Levitical priesthood. b. Is this a reminder that, in the beginning, Adam was called to be a priest? c. Is it also a reminder that those in Messiah are called to be “a kingdom of priests”? 9. Verse 20: “And (he) blessed God the Most High…and he (Abram) gave him a tenth of all.” a. Word blessing  b’rachah is also word for “pool” or “spring” of water - b’rechah. b. From Melchizedek comes “blessing” and “spring” or “pool” of water. c. One wonders if he blessed the LORD with the “bread and wine” he brought. 10. We understand that Y’shua is source of “living water” – John 4:10-11, 7:38. a. Also see that He blessed (God) with bread and wine at Pesach .

“Then He took the cup, and gave thanks (b’rachah), and said, ‘Take this and divide it among yourselves’ … And He took bread, gave thanks (b’rachah) and broke it, and gave it to them, saying, ‘This is My body which is given for you; do this in remembrance of Me.’ Likewise He also took the cup after supper, saying, ‘This cup is the new covenant in my blood, which is shed for you.’” – Luke 22:17-20

11. We also know that Abram was giving a “tenth” or tithe and Scripture tells us:

“And all the tithe … is the LORD's. It is holy to the LORD.” – Leviticus 27:30

12. All of this is to say, Melchizedek is an interesting and mysterious personality in Scripture. 13. By giving tenth of everything Abram is demonstrating that his descendants would give tithes. a. Writer of Hebrews has much to say concerning this.

“For this Melchizedek, king of Salem, priest of the Most High God, who met Abraham returning from the slaughter of the kings and blessed him, to whom also Abraham gave a tenth part of all, first being translated ‘king of righteousness,’ and then also king of Salem, meaning ‘king of peace,’ without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, remains a priest continually. Now consider how great this man was, to whom even the patriarch Abraham gave a tenth of the spoils. And indeed those who are of the sons of Levi, who receive the priesthood, have a commandment to receive tithes from the people according to the law, that is, from their brethren, though they have come from the loins of Abraham; but he whose genealogy is not derived from them received tithes from Abraham and blessed him who had the promises. Now beyond all contradiction the lesser is blessed by the better. Here mortal men receive tithes, but there he receives them, of whom it is witnessed that he lives. Even Levi, who receives tithes, paid tithes through Abraham, so to speak, for he was still in the loins of his father when Melchizedek met him.” – Hebrews 7: 1-10

14. Verse 22: “I have lifted up my hand unto the LORD” – indicating the victory is the LORD’s. a. Consequently, the wealth and spoil does not belong to Abram.

9 b. Moses warns against thinking that our ability and power has made us wealthy.

“Then you say in your heart, ‘My power and the might of my hand have gained me this wealth.’ And you shall remember the LORD your God, for it is He who gives you power to get wealth.” – Deuteronomy 8:17-18

CHAPTER 15: GOD PROMISES AN HEIR TO ABRAM

1. Verse 1: “After these things, the word of the LORD came to Abram saying, ‘Fear not.’” a. Perhaps he was fearful of reprisals from these four kings. b. But he is comforted with words, “I am your shield” – term is  magen.” c. Same word is used in Gen. 14:20 “who has delivered ( migen) your enemies…” d. He tells Abram, “Your reward shall be great.” 2. Verse 2: “What will you give me seeing that I go childless” a. What good are rewards without an heir to pass them to. 3. Rabbis note the difference between the Hebrew view of a child and the pagan view. a. Abram is concerned that what he knows and has been entrusted with will die with him. b. In Greece, weak children were left on mountain to die of exposure. c. In Rome a father could kill a child for any reason. 4. Roman historian, Tacitus, scoffed that Jews consider “it is a crime to kill any child!” 5. Abram is convinced that his heir will be his servant Eliezer of – God said “No.” 6. Verse 4: “He that shall come forth from within you shall be your heir.” a. Assuring Abram that there would be only one heir and no other. b. Ultimately, we understand that this points to Messiah, the seed of Abraham.

“He does not say, ‘And to seeds,’ as of many, but as of one, ‘and to your seed’ who is Messiah.” – Galatians 3:16

7. Verse 5: He is promised that they shall be as numerous as the stars in the heavens. a. Does this possibly allude to fact that many of Abraham’s seed are “spiritual” seed?

“And if you are Messiah's, then you are Abraham's seed, and heirs according to the promise.” – Galatians 3:29

8. Verse 6: “And he believed in the LORD and He counted it to him for righteousness.” a. Despite the fact that circumstances seemed to say otherwise, he believed. b. Righteousness is doing right (believing) even when it doesn’t seem to affect outcome. 9. Verse 7: God acknowledged that He brought him out of Ur of Kasdim to give him Canaan. a. To which Abram responds, “How shall I know that I shall inherit it?” (v. 8). b. The answer is given in verse 18 – God made a covenant with Abram. 10. Verse 9 – 10 describes the covenant of the parts which ensures to Abram the land. a. With exception of birds, he divided the animals into halves. b. In antiquity, the two contracting parties would walk through portions of slain animals. c. Signifying they were united by common blood. 11. Verse 11: “The birds of prey came down upon the carcasses but Abram drove them away.”

10 a. As if to interrupt the covenant or stop it. b. Reminiscent of the birds who come to snatch up the seed in Mark 4.

“And these are the ones by the wayside where the word is sown. When they hear, comes immediately and takes away the word that was sown in their hearts.” – Mark 4:15

12. Perhaps, the Adversary was attempting to come and steal away what Abraham had been told. 13. Verse 12: “It came to pass when the sun was going down, a deep sleep fell upon Abram.” a. This came at evening, which in Hebrew is  erev. b. Evening speaks prophetically of just before it is going to be dark – foreboding. c. Same word for “deep sleep” (Heb.  terdamah) is used of Adam in Genesis 2:21. d. Term used almost exclusively in conjunction with visions or coming from God. 14. Result of both Adam’s and Abram’s “deep sleep” is a covenant relationship. a. A covenant, by definition, is irrevocable. b. Paul, speaking of the election, acknowledged this as well.

“For the gifts and the calling of God are irrevocable.” – Romans 11:29

15. A “great darkness” fell upon him – interpreted as Israel would have to endure dark times. 16. Verse 13: “Know that your seed will be a stranger in a land that is not theirs and serve them.” a. The word could also be rendered “sojourner” – temporary resident. b. “Temporary resident” might apply beyond the sojourn of Egypt. c. They would be afflicted four hundred years. 17. Israel was in Egypt about 210 years – the sojourn is interpreted as beginning with Isaac. a. Isaac was beginning of Abram’s “seed.” b. How do we account for the 430 years mentioned in text?

“Now the sojourn of the children of Israel who lived in Egypt was four hundred and thirty years.” – Exodus 12:40

18. It is believed that when Abram was given the promise here in Genesis 15, it was 30 years before the birth of Isaac - would mean that:  Abram’s brief sojourn in Egypt is included.  Egypt controlled Canaan  Egypt is more than meets the eye. 19. That “nation whom they serve” is most notably Egypt who were judged just as God said. a. The actual servitude in Egypt was 116 years, the last 86 being harsh. b. This according to rabbinical writings. 20. According to the word given Abram, they would emerge “with great substance.” b. It is recorded in Exodus 12 that the “plundered the Egyptians” as they left. c. When God’s people are gathered from nations, will they come with “great substance”? 21. Verse 16: “And in the fourth generation they shall come back here” – after 400 years. a. It could mean that after going to Egypt, the fourth generation would be one to leave. b. Levi begot Kohath who begot who begot Moses. 22. Verse 16: “The iniquity of the Amorite is not yet full” – meaning Israel couldn’t possess yet.

11 a. God doesn’t punish until the measure of sin is full. 23. Verse 17: “When the sun went down and there was thick darkness” – all enveloping. a. He envisioned a “smoking furnace and a flaming torch” that passed between the pieces. a. This was to ratify the covenant being made. 24. Imagery is reminiscent of what is seen at Sinai:  Thick darkness – Ex. 20:21  Smoking furnace – Ex. 19:18  Flaming torch (fire) - Ex. 19:18 25. Verse 18: “In that day, God made a covenant with Abram” – promising him the land. a. From river of Egypt unto the river Euphrates and the nations who would conquered.

CHAPTER 16: HAGAR & ISHMAEL

1. In Abram’s culture, and especially considering the circumstances, to go childless was a tragedy to the family and brought disgrace upon the woman. 2. Sarai’s handmaid Hagar was an Egyptian probably acquired during their stay in Egypt. a. Traditions say she was the daughter of the Pharaoh. b. She was considered to be Sarai’s servant, not Abram’s. 3. Verse 2: “Go in unto my handmaid; it may be that I am builded up through her.” a. Supposedly, tradition of Babylon allowed for this without servant being equal to Sarai. b. Sarai’s plan is that if she has a child, it will be adopted child of Sarai. 4. “Builded by her” hints at Hebraic concept of a “house” – a family not wood and stone. a. Specifically a wife bearing children is a man’s house; e.g. “house of David.” 5. Verse 2: “Abram hearkened unto the voice of Sarai.” – Adam hearkened unto Eve’s voice. a. In both cases the result was not good. 6. Verse 3: Abram had been in the land 10 years when this occurred; he was approximately 85. a. “Sarai…gave her to Abram to be his wife” – not on equal footing with Sarai. 7. Verse 4: “When she saw that she had conceived, her mistress was despised in her eyes.” a. Because she conceived and Sarai could not, Hagar did not regard Sarai as superior. b. Apparently, Abram did not attempt to bring this into check. 8. Verse 5: “My wrong be upon you…the LORD judge between you and me.” a. Hagar may have thought that through her and her child would promises come to pass. b. Sarai also hints that Abram should have prayed for both of them to have a child. c. Abram has displayed a certain self-centeredness when it comes to Sarai. 9. Reminds him of selfless act she committed by submitting to this arrangement for his benefit. a. Sarai acts selflessly and Abram somewhat selfishly. b. While Hagar mocks Sarai and Abram keeps silent. 10. Verse 6: “Your maidservant is in your hand” – before Abram’s wife she is Sarai’s servant. a. As a result Sarai dealt “harshly” with her and Hagar fled. b. Writings suggest because Sarai was harsh, Hagar’s descendants were harsh with Israel. 11. Verse 7: “The of the LORD found her” – first time an angel is mentioned in Scripture. a. Sometimes used to denote God Himself. b. Hagar is wandering toward her homeland. c. Angel tells her to return and submit herself to Sarai. 12. Verse 11: “You shall conceive and give birth to a son” – she had already conceived before.

12 a. Either she had a miscarriage or it should be “you have conceived.” b. She already knew she had conceived. c. He will be called Ishmael () because God “heard your affliction.”

“He shall be a wild man; his hand shall be against every man, and every man's hand against him. And he shall dwell in the presence of all his brethren.” – Genesis 16:12

13. Hebrew term  pere adam “wild man” is polite way but means “free of control” – no constraints, uninhibited. a.  pere is also synonymous with bearing fruit albeit in this case, wild. b. Compared to good fruit, wild, unrestrained fruit would hint at weeds or tares. c. He will be against every man and every man against him. d. He will dwell ( shakhan) – hints at being in their midst. e. “In the presence” is literally “in the face” of his brethren. 14. Understood to mean that where Abraham’s descendants would be, Ishamel would be there. a. As a murderer and robber, to persecute and afflict them. b. Because he is fruitful he will spread out and infiltrate the land of his brothers. 15. Some interpret as he would be dependent on others and they on him. a. Interesting to consider the role of oil from Arabia and the dependence it breeds. b. Has been interpreted that because of wealth would have vast real estate holdings. 16. Verse 13-14: She called the well Be’er lahai rohi – “well of the Living One who sees me.” a. Alternate: “well of the Living One who appeared to me.” b. She returns and gives birth to Ishmael when Abram is 86 years old.

CHAPTER 17: COVENANT OF CIRCUMCISION

1. Verse 1: Thirteen years later, when Abraham was 99 yrs. old, Sarah 89 and Ishmael 13, Abram was given the commandment of circumcision. a. Believed to be given before Isaac’s birth to signify that Isaac was promised seed. b. That he was to be born in holiness. c. That it would be miraculous – not only age but Abram’s weakened state. 2. This was to also hint that, because this would be considered bizarre by the rest of the world, he would be shunned resulting in his being “set apart.” a. The Maccabeans fought Antiochus and died for the sake of this command. b. Many mothers who had children circumcised were executed by the Greeks. c. Footnote: The legal actions to ban circumcision in many US cities. 3. The “foreskin” in Hebrew is  orlah is also a “barrier” – something standing in the way. a. Inference is it represents something impeding God’s will for your life. b. Scripture refers to the “foreskin of your heart” (Deut. 10:16). c. Paul exhorts us to be of circumcised hearts.

“He is a Jew who is one inwardly; and circumcision is that of the heart, in the Spirit, not in the letter; whose praise is not from men but from God.” – Romans 2:29

13 4. That physical circumcision was to be done on the eighth day of the man-child’s life is to suggest that one can rise above the limitations of nature (represented by seven). a. Seven days, sh’mittah, etc. are examples of cycle of nature. b. God’s covenant with man gives him the opportunity to rise above natural limits. c. We are given the ability to become the “sons of God” (John 1:12). 5. Verse 1: “The LORD appeared to Abram and said ‘I am El Shaddai.” a. Meaning, “The God who is sufficient.” b. Later Moses would be told:

“I appeared to Abraham, to Isaac, and to Jacob, as God Almighty (El Shaddai).” – Exodus 6:3

6. Verse 1: “Walk before me (my face) and be perfect” – as opposed to walking with God. a. Comparisons are made between this statement and those made of Noah, . etc. b. Two sons – one older and one younger, both loved. c. “Perfect” is  tammim meaning “undefiled, pure” i.e. not mixed. 7. Verse 2 – 5: God makes His covenant with Abram and declares him to be “father of multitude of nations” (Heb.  av ha’mon). a. Therefore, from this point on, he is called  Avraham – insertion of letter  hei. b. A contraction of . c. Verse 6: Many nations and kings will come from Abraham. 8. wrote:

“All converts are considered descendants of Abraham because the calls him the father …nations and therefore a convert can be called a son of Abraham.”

9. Paul obviously concurs because he writes that those who are in Messiah are “Abraham’s seed and heirs according to the promise” (Gal. 3:29). 10. It is then understood that the mission which began with Adam was transferred to Abraham. 11. That nations “would descend” from him (in the future) meant that Ishmael, who had already been born, was not the subject of this verse; i.e. it was referring to Jacob. a. Some even suggest that is included as well as sons of Keturah. b. Yet, we understand that there is only one seed of Abraham (Gal. 3:16). c. “In Isaac shall your seed be called” (Gen. 21:12). 12. Verse 7: “And I will establish My covenant between me and you and your seed.” a. This is to be an everlasting covenant. b. Abraham’s seed, once again, is more than physical descendants (Gal. 3:29).

“But as many as received Him (the seed of Abraham, Messiah), to them He gave the right to become children of God, to those who believe in His name: who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.” – John 1:12-13

13. The land of Canaan is given to him and to his seed as a possession. a. We are heirs to the covenant meaning we can’t remove the land from the covenant. b. We are promised to inherit the land, not inherit “heaven.” c. Heaven comes down to the earth.

14 d. Therefore, should not be surprising that many believers are attached to the Land. 14. The stipulation placed upon Abraham and his seed is to “keep my covenant.” a. My covenant is “every male among you shall be circumcised.” (verse 10). b. Circumcision is called the “covenant” and in next verse called “sign of covenant.” c. Circumcision is an actual mark or sign of His covenant in the flesh of the person. d. Similarly, the rainbow was the sign of the covenant made with Noah and the earth. 15. A command consists of the “hearing” – understanding the greater spiritual principle. a. The “doing” – the physical act of obeying what is instructed. b. The command is not complete if only one component is carried out.

“Woe to you, scribes and Pharisees, hypocrites! For you pay tithe of mint and anise and cumin, and have neglected the weightier matters of the law: justice and mercy and faith. These you ought to have done, without leaving the others undone.” – Matthew 23:23

CHAPTER 17: PROMISE OF A SON

1. Verse 15: “As for Sarai … you shall not call her Sarai but her name shall be Sarah.” a. Insertion of the letter  hei (). b. Abraham promised a son through her; she would be the mother of many nations. c. 3 of the 4 matriarchs experience infertility problems but miraculously gave birth. d. Demonstrating that Israel’s very existence is a miracle. 2. Verse 17: “Then Abraham fell upon his face and he laughed (Heb.  vayitzhak). a. Said to himself, “Shall a 100 yr. old man and a 90 yr. old woman have a child?” b. The two letters that are equivalent to these values are kuf and tzade. c. Together comprise the word katz or “end” – thought they were at the end of life. d. In the name Yitzhak,  kuf and tzade are joined by  chet, letter of life. 3. Some commentators suggest that Abraham laughed because he was joyous with the news. a. Sarah laughed because she was skeptical. 4. Verse 18: “Abraham said to God, ‘O that Ishmael might live before you.” a. Commentators suggest that with Isaac’s birth Abraham feared for Ishmael’s life. b. Perhaps doubting, Abraham suggests that God perform will through Ishmael. c. God declares it will not be through Ishmael but through his yet-to-be-born son. d. His name would be called Yitzhak – “He laughed.” 5. Yet God does bless Ishmael promising that princes would come from him. a. The Hebrew word “princes” (nesi’im) can also be rendered “clouds.” b. Suggests that at times they would accumulate and affect the world; i.e. “dark clouds.” c. But like clouds would dissipate at the LORD’s command. d. have affected world more at times that in recent past but are accumulating again. 6. In the very day that he was commanded Abraham was circumcised as were Ishmael and all the males in his house; he was 99 years old, Ishmael was 13. a. No hesitation to obey God’s command.

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