(Genesis 1:1-11:32) Chapter 1-25
1 The Gap God Repurpose the Earth Ages and Dispensations • Ages • Dispensation The Fall
2 3 Many people have tried to place a gap of indeterminate time between the first two verses of Genesis chapter 1. There are many different versions as to what supposedly happened in this “gap” of time. Most versions of the “gap” theory place millions of years of geologic time (including billions of fossil animals) in between these two first verses of Genesis.
THE APPROPRIATE GAP IS DETERMINED BY WHAT ONE PROFESSES HAPPENED IN THE GAP
4 • This is the “ruin-reconstruction” • Some put the fall of Satan in this supposed period. 1:1-2). • Where did the “gap theory” come from? • There have been many attempts over the years to harmonize the Genesis account of creation with accepted geology. • The Gap was not a time of life or development but death and destruction. It is the interval between an angelic & human world.
5 Angelic Host Thou hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created. Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire. 15 Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee. Ezekiel 28:13THE-15 GAP BETEEN ANGELIC AND HUMAN COMMAND OF THE WORLD How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Yet thou shalt be brought down to hell, to the sides of the pit. They that see thee shall narrowly look upon thee, and consider thee, saying, Is this the man that made the earth to tremble, that did shake kingdoms; That made the world as a wilderness, and destroyed the cities thereof; that opened not the house of his prisoners? Isaiah 14:12-17 Human Host And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. 27 So God created man in his own image, in the image of God created he him; male and female created he them. 28 And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. Genesis 1:26-28
6 Earth
7 Repurpose Earth God used the first six of these seven days to prepare the earth for the habitation of man. During these days, He gave form and fullness to the orderless (formless) and empty ("void") earth of 1:2a. He remade ("asah") the earth, giving the earth form and He created ("bara") the animals (1:21) and man (1:27), giving the earth fullness. The word "bara" (to create) is used only in reference to the original creation, 1:1, the creation of animal life 1:21 and the creation of human life, 1:27.
8 Repurpose Earth The first day -The earth received light and the light was divided from the darkness. The second day - The earth's waters were divided and a firmament was placed between the divisions. The third day -The waters were gathered into one place and the dry land appeared, supporting a new vegetable kingdom made up of grasses, herbs, and fruit trees. The fourth day- The light holders (the sun, the moon, and the stars) became visible from the earth. Time
9 Repurpose Earth The fifth day-The fish and the fowls were created. The seas and the air were no longer empty ("void") but fall. The sixth day -The land animals and man were created. Then the seas, the air, and the land were no longer empty ("void") but full (of living creatures). He was given a privilege (1:29) - He was given permission to eat as he pleased of all the earth's vegetables and fruits if it had a Seed. No seed no eat His creation to be "very good" at the close of the sixth day? (1:31) Seventh Day God rested or completed his re-purposed Paradise.
10 Repurpose Earth Genesis 2:3 And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created (bara) and made (Asah). In this segment of scripture, the Lord God seek to detail the creation and focus our attention on the material used to form man and to distinguish his person (Soul) from his physical make-up.
Genesis 2:7 And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. What the above scripture means, Man doesn’t possess a Soul he “is” a Living Soul
11 Repurpose Earth Genesis 2:9a And out of the ground made (instructed) the LORD God to grow every tree that is pleasant to the sight, and good for food; Genesis 2:9b ;the tree of life (Christ) also in the midst of the garden, and the tree of knowledge of good and evil(Satan).
12 PARADISE EDEN THE PARADISE OF GOD: Eden is a world in fellowship with Eden by definition means “paradise.” with God, The creator. Although paradise means an ideal or idyllic place or state, in the Bible, paradise is the abode of perfect 1. The residence of Adam and Eve fellowship with God. Eden or paradise is was the home of the tree of life, synonymous with finery, luxury, and Jesus. delight. These things represent God’s glory; however, when we become more 2. The millennium residence of enamored with the creation than with peace will be the home of Jesus the Creator, problems ensue. Man’s favor on the throne. of the creature over the Creator has resulted in the separation of heaven, the 3. The final abode of Jesus/God in home of God--and earth, the home of time, New Jerusalem. humanity. 3 Eden Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me?
13 DISPENSATIONS
14 AGES
15 The term Ages denote the very instant that God created matter; therefore, Ages began an innumerable period of time prior to the creation of earthly beings or vegetation. There are a total of three (3) Ages:
1. The Antediluvian Age,
2. The Present Age and
3. The Age of Ages.
The Age prior to the flood, the Antediluvian, consisted of the fall of angels, the creation of humans and the fall of humanity. It continued with the struggle between the people of God, and the children of the devil. After the flood and until Jesus returns bodily to the earth the world remains in the Present Age. At
Jesus’ second coming the world will reside in constant fellowship with Christ in the final Age, the Age of Ages.
16 Long before the creation of man, angels resided in Eden singing praises and worshipping God. Imagine a pristine world where God's creatures praised Him without ceasing. Yet, the leader of the worship team attempted to rise above the highest star; in other words the leader, Lucifer, positioned himself to receive the praise and worship that was due God. Then imagine God's response to such treason, He cast Satan (Lucifer) headlong into the earth which resulted in a state of chaos and void. God caused the previously pristine environment [mountains of fire, gleaming reflections of light flickering off substance such as gold, silver, diamonds and the like] to implode, resulting in chaos and void. Such were the conditions of the "Antediluvian Age" prior to the advent of Dispensations. God then renovated the world to be the home of His human creation. He completed the process in six days.
When the morning stars sang together, and all the sons of God shouted for joy?
(Job 38:7) In the beginning God created the heaven
I will ascend above the heights of the clouds; I will be like the most High. (Isaiah and
14:14) the earth.
And he said unto them, I beheld Satan as lightning fall from heaven.(Luke 10:18) (Genesis 1:1)
17 Eze 28:14 Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and Isa 14:12 How art thou fallen from down in the midst of the stones of fire. heaven, O Lucifer, son of the morning! Eze 28:15 Thou wast perfect in thy ways from the day that thou wast how art thou cut down to the ground, created, till iniquity was found in thee. which didst weaken the nations! Isa 14:13 For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: Isa 14:14 I will ascend above the heights of the clouds; I will be like the most High.
Isa 14:15 Yet thou shalt be brought down to hell, to the sides of the pit. Ge 1:3 And God said, Ge 1:1 In the Ge 1:2 And the earth was Let there be light: Isa 14:16 They that see thee shall and there was light. beginning without form, narrowly look upon thee, and consider God created and void; and thru thee, saying, Is this the man that made the heaven darkness was Ge 1:31 And God saw the earth to tremble, that did shake upon the face every thing that he kingdoms; and the of the deep. had made, and, earth. And the Spirit behold, it was very Isa 14:17 That made the world as a of God moved good. And the evening and the wilderness, and destroyed the cities upon the face of morning were the thereof; that opened not the house of the waters. sixth day. his prisoners?
18 Dispensations
19 To dispense means to give, therefore Dispensationalism is the study of how God instructs humanity to [give] worship, walk, and work worthily. Each dispensation is characterized by an additional virtue marking an essential phase of human spiritual development. The perfection of Adam and Eve at the moment of their creation was highlighted by their innocence. The Edenic Dispensation is therefore the dispensation of the innocence that synthesizes the efforts of humanity with the purpose of God.
Dispensationalism as a theology has its roots in the teachings of John Nelson Darby (1800-1882). Over the years Dispensationalism as a study has become different depending on interpretation. As a result there are several different schools:
1. CLASSICAL
2. TRADITIONAL (REVISED)
3. PROGRESSIVE
4. HYPER (ULTIMATE)
5. AND OTHERS. 20 Dispensation and Covenants I. Covenants A. A covenant is generally defined as a mutual agreement between two parties. In the Scriptures some covenants are unconditional and continue regardless of the conduct of man, while others are conditioned on obedience. Each covenant God makes with man (with few exceptions) marks the beginning of a new dispensation. The dispensation carries on the doctrines God established with the covenant. II. Dispensation A. A dispensation in the Bible is a period of time in which God dealt/deals with man a certain way. There are 8 dispensations that are commonly agreed between many Christian scholars. Some scholars who do not believe in a rapture of the Christian church or in a literal millennial reign, may only adhere to 7 dispensations. The 7th and 8th dispensation might be combined as the "Dispensation of Christ's Reign." Under each dispensation there seems to be a means of salvation for that time:
21 Dispensation and Covenants I. Dispensation B. The term "dispensation" is found four times in the Scriptures (1 Cor. 9:17; Eph. 1:10, 3:2; Col. 1:25), and each passage makes it clear that God is dispensing something. In Eph. 3:2 it is "grace" itself that is dispensed, not a period of time called the "grace of God."
22 Covenantal vs. Dispensational
Covenantal Theology: Dr. Renald Showers defines covenant theology "as a system… which attempts to develop the Bible's philosophy of history on the basis of two or three covenants. It represents the whole of Scripture and history as being covered by two or three covenants.”
Dispensationalism is a teaching that reveals distinct, progressive periods of conditional development based on God’s instructions.
23 Covenantal Vs. Dispensational Covenantal Dispensational
No Literal Return of Christ A Literal Return of Christ Many question the canonicity of the book The book of Revelation is an essential part of Revelation of the Doctrine Taught that God had replaced Israel with Teaches that God loves Israel and will fulfill the Church His Covenant Origen (185-254) and other scholars in Augustine (354-430) was premillennial. Alexandria developed a system of Biblical However, through time he abandoned the interpretation based on allegory idea of a literal return of Christ
24 DISPENSATION 1, EDENIC, INNOCENCE: (The Antediluvian Age)
The first requirement placed on humanity was the need to be obedient to God. Their faithfulness was tested by the presence of Satan (serpent) and the fruit of the tree of the knowledge of good and evil. Simply put, they would either rest in the knowledge of God or seek to prove Him wrong. They chose the latter and subsequent thereto the world is now in the maze of Dispensationalism trying to get back to enviable Eden. The things that God required in one Dispensation would carryon to each succeeding Dispensation. Genesis 3:2-4 And the woman said unto the serpent, We may eat of the fruit of the trees of the garden: But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. And the serpent said unto the woman, Ye shall not surely die: DISPENSATIONS Review
A Dispensation is the divine ordering of God’s requirements during a specific Age.
Example: I. Prediluvian Age……….…………………………………….CREATION A. Edenic Dispensation (Adam to Adam) (Innocence) B. Prediluvian Dispensation (Adam to Noah) (Conscientiousness) II. Present Age…………………………….…………………….FLOOD A. Postdiluvian Dispensation (Noah to Abram) (Government) B. Patriarchal Dispensation (Abram to Moses) (Family) C. Legal Dispensation (Moses to Holy Ghost) (Law) D. Ecclesiastical Dispensation (Holy Ghost to Jesus) (Grace) III. Age of Ages…………..……………………………………… ADVENT A. Millennium Kingdom (Jesus to Jehovah) (Righteousness) B. Perfect Kingdom (Jehovah to Jehovah) (Holiness)
26 27 HOLINESS INNOCENSE GRACE LEGAL ELOHI ELOHI RIGHTEOUSNESS M M OMEGA ALPHA
NOA ABR MOSES HOLY HOLY GHOST JESUS JEHOVAH ADAM H AM ADAM GHOST JESUS JEHOVAH JEHOVAH
NOAH PATRIARCHAL ABR MOS AM ES GOVERNMENT CONSCIOUSNESS
28 MOSES ADAM ADAM NOAH ABRAHAM HOLY GHOST TO TO TO TO TO TO
JESUS HOLY GHOST ADAM NOAH ABRAHAM MOSES
6 5
4
3
2
1
GRACE LEGAL INNOCENSE CONSCIOUSNESS GOVERNMENT PATRIARCHAL
29 DISPENSATION IS NOT SALVATION! These different dispensations are not separate ways of salvation. On man's part the continuing requirement is obedience to revelation of God. This obedience is a stewardship of faith. Although the divine revelation unfolds progressively, the deposit of truth in earlier time-periods is not discarded, rather it is cumulative.
Thus conscience (moral responsibility) is an abiding truth in human life Similarly, the saved of this present dispensation are "not under law" as a specific test of obedience to divine revelation (Gal. 5:18; cp. Gal 2:16; 3:11), yet the law remains an integral part of Dispensational teaching The purpose of each dispensation, then, is to place man under a specific rule of conduct, but such stewardship is not a condition of salvation. In every past dispensation unregenerate man has failed, and is failing in the present dispensation, and will fail in the future until Eternity arrives. But salvation has been and will continue to be available to him by God's grace through faith.
Romans 2:14-15 For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;)
2 Corinthians 1:12 For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward.
Galatians 5:18 But if ye be led of the Spirit, ye are not under the law.
Romans 7:7 What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.
2 Timothy 3:16-17 All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, throughly furnished unto all good works.
Isaiah 9:6-7 For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this. 31 32 The Fall Gen 3 Genesis 3: 1 Now the serpent was more subtil (Wise) than any beast of the field which the LORD God had made. And he said unto the woman, Yea, hath God (Not Lord God) said, Ye shall not eat of every tree of the garden? 2 And the woman said unto the serpent, We may eat of the fruit of the trees of the garden: Serpent - a sly or treacherous person, especially one who exploits a position of trust in order to betray it.
33 The Fall Gen 3 Genesis 3: 3 But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat (Trust it) of it, neither shall ye touch (Connect With) it, lest ye die. 4 And the serpent said (Lied) unto the woman, Ye shall not surely die: 5 For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.
34 The “Woman” Adam Fall Gen 3 Genesis 3: 6 And when the woman saw that the 1tree was good for food, and that it was 2pleasant to the eyes, and a tree to be 3desired to make one wise, she took of the fruit thereof, and did eat (Had Intercourse with Satan), and gave also unto her husband with her; and he did eat (Had Intercourse with Satan). I John 2:16 For all that is in the world, 1the lust of the flesh, and the 2lust of the eyes, and 3the pride of life, is not of the Father, but is of the world. Genesis 2:9 And out of the ground made the LORD God to grow every tree that is 1pleasant to the sight, and 2good for food; the 3atree of life also in the midst of the garden, and the 3btree of knowledge of good and evil. Both the woman and her husband were violated by the Serpent (Satan) which led them to seek (genital covering). Very common among those feeling a since of guilt and violation. Hence where we get the Name (Eden) the Garden of Pleasure. Originally designed as Paradise and later used to provoke the creatures of God to lose their Living Souls and become dying souls in need of a Savior (Tree of Life).
35 The “Man” Adam Fall Gen 3 Genesis 3: 6b and gave also unto her husband with her; and he did eat (Had Intercourse with Satan). The Man Adam engaged after seeing his wife (His companion from the creator) take the plunge and His “love” for his wife created a response in him to join her in disobedience. In either case, she and he would be alone again if he hadn’t. Genesis 3:7 And the eyes of them both were opened, and they knew that they were naked (Had been violated); and they sewed fig leaves together, and made themselves aprons.(To guard against a reoccurrence)
36 The “Blame Game” Gen 3 Genesis 3:8-13 They heard the voice of the Lord God They hid themselves from the presence of the Lord God. The offended came to the offender (the first principle of forgiveness) Adam confessed his nakedness God knowingly questions his nakedness seeking a confession (agreement as to the cause) God sault the confession from both seeing how both had “Sinned”
37 The “New Game Plan” Gen 3 Genesis 3:14-15 God never questioned Satan for his involvement because sin started with him in the beginning. Genesis 3:14 And the LORD God said unto the serpent (Satan), Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: Genesis 2:7 And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. 15 And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. Satan will have contention with the dust of the seed of woman for the rest of his life.
38 The “New Plan for Woman” Gen 3 Genesis 3:16 16Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband (Not Satan), and he shall rule over thee. This decree was handed down not just to eve because at this time she represented all women. She was the Woman “Adam”. Likewise her husband would rule over her in the marriage.
39 The “New Plan for Man” Gen 3 Genesis 3:17-19 17 And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake (every man is cursed as a result of the man adam sin); in sorrow shalt thou eat of it all the days of thy life; 18 Thorns also and thistles shall it bring forth to thee (People born in sin will it bring forth); and thou shalt eat the herb of the field (We shall suffer the consequences of it’s fruit); 19 In the sweat of thy face shalt thou eat bread (Man will work for food), till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.
40 The “Man’s First Executive Order” Gen 3 Genesis 3:20 20 And Adam called his wife's name Eve; because she was the mother of all living. Adams first executive order was to give Eve her own identity operating from a different level of leadership in her life. Genesis 3:16b and he shall rule over thee. He names her as the mother of “all” living (because she was). But he is not the father of all living (Because he wasn’t the father of Cain). All life extends from her Seed.(Good and Evil)
41 The “Dispensation of Consciousness” Genesis 3:21-24 21 Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them. Now that man is conscious of his fallen condition as evidenced by his need to protect his “creating assets” from future attraction of satanic temptation, God clothed him with animal skins (Something Living but Killed) which was sufficient for his morally conscious condition. 22 And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: 23 Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken. 24 So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life. God extended mercy by not destroying man but separating him from that which would keep him in ir-repair (the tree of life). He put him out to fix him and bring him back.
42 DISPENSATION 2. ANTEDILUVIAN, CONSCIOUSNESS: (The Antediluvian Age)
Adam and Eve's disobedience caused them to be expelled from the Garden of Eden. While in the Garden they were fully aware of right as seen in the directions of God. After disobedience they became fully aware of wrong as perpetrated by Satan. The result is consciousness, the knowledge of good and evil, right and wrong. The second dispensation is named the Antediluvian because it is the dispensation prior to the flood; it is there that God challenged humanity to incorporate the virtues of obedience with the knowledge of consciousness.
With every dispensation humanity gains a wealth of experience that enables succeeding families to get closer to the ultimate will of God. It is God's will to have perfect fellowship with His creation. Sin renders animosity between God and humanity and therefore fellowship would have to be facilitated by justification. Justification required full payment for the penalty of sins, which is death. Adam and Eve became intimately aware of death at the lost of their son Abel at the hands of his brother Cain. Although death is the penalty (power) of sin it must not be confused with damnation, which is the final disposition of the lost. For the saved death is a transition to life but for the unsaved it is a transition to eternal damnation.
And these shall go away into everlasting punishment: but the righteous into life eternal. (Matthew 25:46) 44 Heteropaternal Super-fecundation
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45 What is Heteropaternal Superfecundation?
Fertilization of two or more ova from the same cycle by sperm from separate acts of sexual intercourse.
The term superfecundation is derived from fecund, meaning the ability to produce offspring.
Heteropaternal superfecundation occurs when two different males father fraternal twins.
46 How/When/Where?
∗ Superfecundation most commonly happens within hours or days of the first instance of fertilization with ova released during the same cycle.
∗ The time window when eggs are able to be fertilized is small. Sperm cells can live inside a female's body for four to five days.
∗ Once ovulation occurs, the egg remains viable for 12– 48 hours before it begins to disintegrate. Thus, the fertile period can span five to seven days
47 ∗ Heteropaternal superfecundation is common in animals such as cats and dogs. Stray dogs can produce litters in which every puppy has a different sire. ∗ Though rare in humans, cases have been documented. In one study on humans, the frequency was 2.4% among dizygotic twins whose parents had been involved in paternity suits.
48 How frequent is heteropaternal superfecundation?
∗ 1Rh Typing Laboratory, Baltimore, Maryland. ∗ Abstract ∗ A newly discovered case of heteropaternal superfecundation (HS) is reported. Three HS cases were found in a parentage test database of 39,000 records. The frequency of HS among dizygotic twins whose parents were involved in paternity suits is 2.4%. Although the study population appears similar to the general population with respect to twinning data, inferences about the frequency of HS in other populations should be drawn with caution. 939
49 Paternity identification in twins with different fathers
∗ Author information: (1)Department of Forensic Medicine, Sun Yat-sen University of Medical Sciences, Guangzhou, China. ∗ If a female has sexual intercourse with two males at short intervals within the same ovulatory period, superfecundation may occur. This article reports two cases of paternity identification in twins. The results showed that each twin had come from a different father. Thus, great attention should be paid to such a situation when the twin paternity identification is asked for.
PMID: 8064269 [PubMed - indexed for MEDLINE 50 Doctors Discover Dallas Twins Have Two Different Dads
Published May 18, 2009 SkyNews A Texas mother of twins got the shock of her life when doctors revealed that her 11- month-old boys do not have the same father
Mia Washington decided to get some expert advice when she and her partner noticed that twins Justin and Jordan had different facial features. Paternity tests then revealed what had happened — two eggs had been fertilized by two different sperm and there was a 99.99% chance the twins had different dads. Doctors at the DNA lab in Dallas, Texas had never seen such a result. Washington later admitted she had had an affair and got pregnant by two different men at the same time. "Out of all people in America and of all people in the world, it had to happen to me, she told myfoxdfw.com. “I'm very shocked." "It is very crazy. Most people don't believe it can happen, but it can,” Genny Thibodeaux, Clear Diagnostics President, told the news station. When twins have two fathers, doctors call it heteropaternal superfecundation, according to myfoxdfw.com. It's so rare — there are only a handful of documented cases in the world
51 Indisputable double paternity in dizygous twins
1Department of Legal Medicine, Faculty MAIN OUTCOME MEASURE(S): of Medicine, University of Granada, ∗ Heteropaternal superfecundation was Spain. demonstrated after paternity ∗ Abstract OBJECTIVE: investigation. ∗ To report a case of heteropaternal ∗ RESULT(S): superfecundation. ∗ The probability of paternity for twin 1 ∗ was 99.9999998%, whereas that for DESIGN: twin 2 was excluded on the basis of ∗ Case report. the following tests: Fy, Pi, human ∗ SETTING: leukocyte antigen (HLA)-DQA1, D1S80, ∗ University paternity laboratory. D17S5, HBGG, D5S110, D2S44, and D10S28. ∗ PATIENT(S): ∗ Father, mother, and a set of twins. ∗ CONCLUSION(S): ∗ INTERVENTION(S): ∗ Dizygous twins can have different ∗ Blood typing conventional markers, biologic fathers, as demonstrated in as well as polymerase chain reaction this case. According to published data, loci and restriction fragment length the frequency of twins with different polymorphism loci of DNA. fathers is probably underestimated, at least in small selected populations such as those of paternity suits. 52 The incidence of superfecundation and of double paternity in the general population
∗ 1Galton Laboratory, Department of Genetics and Biometry, University College, London. ∗ Abstract ∗ It is estimated that at least one dizygotic (DZ) twin maternity in twelve is preceded by superfecundation (the fertilization of two ova by sperm from different coitions). Presumably this parameter varies from population to population eg. with coital rates and rates of double ovulation. Sometimes superfecundation occurs by two different men. The frequency with which this occurs must depend on rates of infidelity (promiscuity). It is suggested that among DZ twins born to married white women in the U.S., about one pair in 400 is bipaternal. The incidence may be substantially higher in small selected groups of dizygotic twin maternities, eg. those of women engaged in prostitution. 53 Can It Really Happen?
54 55 56 Cain and Abel A. THE BIRTH OF CAIN AND ABEL (4:1,2) Genesis 4:1And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the LORD. Genesis4: 2 And she again bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground. They were probably twins for it is not said, as is customary, that Eve "conceived again and bare Abel" but "she again bare his brother Abel.“ Eve, and no doubt her husband, Adam, believed that Cain was "the seed of the woman" and that Abel was "the seed of the serpent" for she said of Cain "I have gotten a man from the Lord. "She, or her husband, named the boys "Cain“ and "Abel". But, contrary to the judgment of the parents, Abel proved himself to be the seed of the woman and Cain manifested himself to be the seed of the serpent. The election of grace passed over the firstborn and chose the second born.
57 Cain and Abel B. THE SIGNIFICANCE OF CAIN AND ABEL (4:2) 1. They headed the two lines -The unrighteous and the righteous 2. They originated the world's two great occupations - The occupations of farming and shepherding 3. They began the prophesied warfare between the seeds -Between the seed of the serpent and the seed of the woman.
58 Cain and Abel C. THE WORSHIP OF CAIN AND ABEL (4:3,4a) Genesis 4:3 And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the Lord. Genesis 4:4a And Abel, he also brought of the firstlings of his flock and of the fat thereof. D. THE REJECTION OF CAIN AND THE ACCEPTANCE OF ABEL Genesis 4:4bAnd the Lord had respect unto Abel and to his offering: Genesis 4:5 But unto Cain and to his offering he had not respect.
59 Cain and Abel E. THE SINFUL RESPONSE OF CAIN (4:5b-9) Genesis 4:5b And Cain was very wroth, and his countenance fell.
6 And the LORD said unto Cain, Why art thou wroth? and why is thy countenance fallen? 7 If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him. 8 And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him. 9 And the LORD said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother's keeper?
60 Cain and Abel F. THE DIVINE PUNISHMENT OF CAIN (4:10-15) Genesis 4:10 And he said, What hast thou done? the voice of thy brother's blood crieth unto me from the ground. 11 And now art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand; 12 When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth. 13 And Cain said unto the LORD, My punishment is greater than I can bear.
61 Cain and Abel F. THE DIVINE PUNISHMENT OF CAIN (4:10-15) Genesis 4:14 Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me. 15 And the LORD said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the LORD set a mark upon Cain, lest any finding him should kill him.
62 Cain Lineage THE TWO LINES FROM ADAM TO THE FLOOD A. THE UNRIGHTEOUS LINE (4:16-24) 1. Its genealogy (this line is traced to the seventh generation) a. Cain-He married one of his relatives, migrated eastward to the land of Nod and built a city, naming this city after his son, Enoch (meaning high destination). b. Enoch c. Irad d. "Meihujael e. Methusael f. Lamech- He was a bigamist Two wives (adah and Zillah), a murderer, a boaster, and a poet. g. Jabal, lubal, and Tubal-Cain - These three men, Lamech's sons, " respectively fathered shepherding, music making, and metalworking. Naamah – The sister of Tubal-Cain.
63 Seth’s Lineage THE TWO LINES FROM ADAM TO THE FLOOD B. THE RIGHTEOUS LINE (4:25-5:32) Its genealogy (this line is traced to the tenth generation) a. Adam -He lived to see his eighth-generation descendents. b. Seth- Eve named him "Seth" (appointed) for she believed that he was the seed appointed by God to replace slain Abel.
Note that in 5:3 Seth is said to have been begotten, not in God's image and likeness, but in fallen Adam's image and likeness.
64 The Catastrophe I. A World Fast Ripening for Judgment (Gen 4:16-6:22) A. God’s Assessment of those Times (Gen 4:16-6:7) 1. The Ungodly (Gen 4:16-24) a. Their Indifference to God (4:16-17) b. Their Independence of God (4:18-24) c. Their Independence brought on a New Age of Moral Disorder (4:19) Lamech had 2 wives (Adah, Zillah) 2. The Unworldly (Gen 4:25-5:32) 3. The Unruly (Gen 6:1-7) B. God’s Answer to those Times (Gen 6:8-22) 1. A Man (Gen 6:8-13) 2. A Plan (Gen 6:14-22)
65 The Catastrophe I. A World Fast Ripening for Judgment (Gen 4:16-6:22) A. God’s Assessment of those Times (Gen 4:16-6:7) 1. The Ungodly (Gen 4:16-24) a. Their Indifference to God (4:16-17) b. Genesis 4:16 And Cain went out from the presence of the Lord, and dwelt in the land of Nod, on the east of Eden. 17 And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch.
c. It was at this time that cities began to take the name of people and families.
66 The Catastrophe I. A World Fast Ripening for Judgment (Gen 4:16-6:22) A. God’s Assessment of those Times (Gen 4:16-6:7) 1. The Ungodly (Gen 4:16-24) b. Their Independence of God (4:18-24) c. Genesis 4:18-24
d. 18 And unto Enoch was born Irad: and Irad begat Mehujael: and Mehujael begat Methusael: and Methusael begat Lamech.
e. 19 And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah.
f. 20 And Adah bare Jabal: he was the father of such as dwell in tents, and of such as have cattle.
g. 21 And his brother's name was Jubal: he was the father of all such as handle the harp and organ.
h. 22 And Zillah, she also bare Tubalcain, an instructer of every artificer in brass and iron: and the sister of Tubalcain was Naamah.
i. 23 And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain (Killed) a man to my wounding, and a young man to my hurt (brusing).
j. 24 If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.
k. Genesis 4:24 Lamech arrogantly declares to his wives that if someone kills him, he will be entitled to far greater vengeance since he merely retaliated for harm suffered, while Cain’s murder of Abel was by comparison unprovoked.
67 The Catastrophe I. A World Fast Ripening for Judgment (Gen 4:16-6:22) A. God’s Assessment of those Times (Gen 4:16-6:7) 2. The Unworldly (Gen 4:25-5:32) a. Genesis 4:25 And Adam knew his wife again; and she bare a son, and called his name Seth: For God, said she, hath appointed me another seed instead of Abel, whom Cain slew.
b. 26 And to Seth, to him also there was born a son; and he called his name Enos: then began (Chalal –Interchangeable with Profane but in this case means “Began”) men to call upon the name of the Lord.
68 The Catastrophe I. A World Fast Ripening for Judgment (Gen 4:16-6:22) A. God’s Assessment of those Times (Gen 4:16-6:7) 2. The Unworldly (Gen 4:25-5:32) a. Genesis 5:1 This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him;
b. 2 Male and female created he them; and blessed them, and called their name Adam, in the day when they were created.
c. 3 And Adam lived an hundred and thirty years, and begat a son in his own likeness, and after his image; and called his name Seth:
d. 4 And the days of Adam after he had begotten Seth were eight hundred years: and he begat sons and daughters:
69
The Catastrophe I. A World Fast Ripening for Judgment (Gen 4:16-6:22) A. God’s Assessment of those Times (Gen 4:16-6:7) 1. The Unruly (Gen 6:1-7) a. Genesis 6:1 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,
b. 2 That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose.
c. 3 And the Lord said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years.
d. 4 There were giants (Nephilim) in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown.
71 The Nephilim (plural) are the offspring of the "sons of God" and the "daughters of men" in Genesis 6:4, or giants who inhabit Canaan in Numbers 13:33. A similar word with different vowel-sounds is used in Ezekiel 32:27 to refer to dead Philistine warriors.
72 The Catastrophe I. A World Fast Ripening for Judgment (Gen 4:16-6:22) A. God’s Assessment of those Times (Gen 4:16-6:7) 1. The Unruly (Gen 6:1-7) a. Genesis 5 And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.
b. 6 And it repented the Lord that he had made man on the earth, and it grieved him at his heart.
c. 7 And the Lord said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them.
73 The Catastrophe I. A World Fast Ripening for Judgment (Gen 4:16-6:22) A. God’s Assessment of those Times (Gen 4:16-6:7) B. God’s Answer to those Times (Gen 6:8-22) 1. A Man (Gen 6:8-13) a. God described Noah as being a just man and perfect in his generations and that Noah walked in the ways of God. b. Noah was judged by God. c. God is about to orchestrate a transition to another dispensation using what he saw in Noah to require the same in others. (Justice) d. God looked upon the earth and saw it was corrupt and all flesh had corrupted itself. e. God vows to destroy all flesh from off the face of the earth.
74 The Catastrophe I. A World Fast Ripening for Judgment (Gen 4:16-6:22) A. God’s Assessment of those Times (Gen 4:16-6:7) B. God’s Answer to those Times (Gen 6:8-22) 1. A Plan (Gen 6:14-22) a. Noah was asked to build himself a ship. b. Make dimensions 450’long × 75’ wide × 45’ high c. Build a roof and build a window 18” from the roof. d. Build a door on the side of the ship e. Make the ship with 3 decks. (Lower, middle, upper) f. God was going to flood the earth with water and destroy all fresh. g. God was going to establish a covenant with Noah.
75 The Catastrophe I. A World Fast Ripening for Judgment (Gen 4:16-6:22) A. God’s Assessment of those Times (Gen 4:16-6:7) B. God’s Answer to those Times (Gen 6:8-22) 1. A Plan (Gen 6:14-22) h. Noah and his wife will board the ship with his three son’s Shem, Ham, and Japhet and their wives. Total being 8. i. He was to bring into the ark 2 of every living thing of all flesh, male and female. 2 of every kind will come unto him to keep them alive. j. Take food that can be eaten by all on the ark k. Noah did as the Lord commanded him.
76 The Catastrophe II. A World Finally Relinquished to Judgment (Gen 7:1-24) A. The Deliverance of the Godly (Gen 7:1-9) 1. The Full Commitment Demanded of Noah (Gen 7:1) a. God tells Noah to go onboard. 2. The Final Commission Delivered to Noah (Gen 7:2-4) a. Seven pairs of clean animals and seven pairs of every kind of birds and one pair of unclean animals. 3. The Faithful Compliance Demonstrated by Noah (Gen 7:5-9) a. Noah did everything God commanded. b. Noah was 600 yrs old when the flood waters came. c. It took seven days to get everything on the ark, then the flood waters came. B. The Destruction of the Godless (Gen 7:10-24) 1. Its Timing (Gen 7:10-16) 2. Its Totality (Gen 7:17-24)
77 The Catastrophe C. THE BEGINNING OF THE FLOOD (7:11) The flood began on the 17th day of the 2nd month of the 600th year of Noah's life.
D. THE AUTHOR OF THE FLOOD (6:17; 7:4) God sent the flood. "1, even I, do bring a flood of waters upon the earth."
E. THE PHYSICAL CAUSES OF THE FLOOD (7:11) 1. The fountains of the deep were broken up. 2. The windows of heaven were opened.
F. THE EXTENT OF THE FLOOD Was the flood universal or local? We cannot be certain but the flood seems to have been universal. See 6:12, 13; 7:19.
G. THE PREVALENCE OF THE FLOOD (7:17-20) All of the earth, even the high mountains, were covered.
78 The Catastrophe THE DURATION OF THE FLOOD
1. The rain lasted 40 days, 7:12,17. 2. The waters began to recede after the 40 days, and on the 150th day, the ark rested on the mountains of Ararat, 8:1-4. 3. The tops of the mountains became visible on the 223rd day, 8:5. 4. The covering of the ark was removed on the 314th day, 8:13. 5. The earth was dried on the 27th day of the 2nd month of the second year of the flood, 8:14. The flood had lasted 370 days.
THE RESULTS OF THE FLOOD
1. All off-the-ark creatures died (7:21-23)- This included men, land creatures, and air creatures. The sea creatures did not perish. 2. All on-the-ark creatures were spared (7:23)-The ark had been the exclusive place of safety.
79 The Catastrophe II. A World Freshly Recovered from Judgment (Gen 8:1-9:29) A. Noah Tarrying (Gen 8:1-5) 1. While God Remembered(Gen 8:1-2) 2. While the Flood Receded(Gen 8:3) 3. While the ark Rested (Gen 8:4-5) B. Noah Testing(Gen 8:6-14) 1. What Noah Sought(Gen 8:6-12) 2. What Noah Saw (Gen 8:13-14) C. Noah Trusting (Gen 8:15-9:17 1. The Lord’s Command to Noah (8:15-19) 2. The Lord’s Covenant with Noah (8:20-9:17)
80 The Catastrophe II. THE NEW START AFTER THE FLOOD (8:15-9:29) A. A. THE EMPTYING OF THE ARK (8:15-19)
1. The command of God (8:15-17)-When the earth was dried, God commanded Noah and his family to go forth from the ark of deliverance into a cleansed earth. Noah was to bring forth all of the spared animal creatures that they might breed abundantly and rapidly refill the earth (note the change from "go" to "bring" in verses 16 and 17. God left the ark between these verses.)
2. The obedience of Noah (8:18,19)- Noah's obedience, as before, 6:22, 7:5, was prompt and full. 3. As Noah stepped forth from the ark, he became the new head of the human race and the inaugurator of a new dispensation, "the dispensation of human government."
81 The Catastrophe III. THE BUILDING OF AN ALTAR (8:20-22)
1. The erection of an altar (8:20) -Noah's first act after leaving the ark was to build an altar and offer up offerings of thanksgiving and consecration. Our deliverance from sin should cause us to thank God and to consecrate our lives to Him. Only of the clean animals were sacrifices offered up. Seven of each species of clean animal had been taken aboard the ark so that there would be sufficient clean animals for sacrifice, for food, and for propagation. 2. The response of God (8:21,22) -God was pleased with Noah's sacrifices and He purposed that as long as the present earth remains He would keep the seasons normal and send no more violent shocks of nature producing universal destruction, for judgment will not permanently turm man from evil. God purposed to deal with man not in judgment but in grace until the end of the post-flood world, at which time He will again send universal judgment and destruction, baptizing the earth, not with water as before but with fire, II Peter 3:5-7 (only after these two baptisms will the earth be completely purged of all evil and be made the eternal habitation of God and the redeemed). Just as the ark of Noah was the place of refuge for the inhabitants of the pre-flood world, even so is Christ the place of refuge for the inhabitants of the present post-flood world.
82 The Catastrophe IV. THE BLESSING OF NOAH AND HIS SONS (9:1a)
Just as God blessed the first head of the human race, Adam, 1:28, even so did God bless the second head of the race, Noah. Human life is preserved and propagated only through God's
83 The Catastrophe V. THE ORDERING OF THE POST-FLOOD WORLD (9:lb-17) (The following things give the details of the general blessing recorded in 9:1a) 1. God made provision for the propagation of human life (9:1b) - God commanded the race to propagate (God gave the same command to Adam and Eve, 1:28). It is through marriage that this command is to be carried out, 2:22-24. 2. God made provision for the protection of human life (9:2,5,6)-God gave man a new authority over the lower creatures and over murderers (an authority based upon terror).
84 The Catastrophe V. THE ORDERING OF THE POST-FLOOD WORLD (9:lb-17)
a. The new authority over the lower creatures (9:2)-God originally gave man authority over the animals, 1:28, an authority to be exercised in love. Man, after the fall, lost much of this original authority, and no doubt the lower creatures had a part in the violence which filled the earth before the flood, 6:11.After the flood, God renewed man's authority over the animals but this new authority is based upon fear and not upon love. Now the animals respect and obey man, not because they love him but because they fear him.
b. The new authority over murderers (9:5,6) - Before the flood, the right to avenge murder was withheld from man, God reserving unto Himself the right to exercise this prerogative, 4:15. God placed a minimum of restraint upon the fallen nature of man that this nature might be given full expression that all men might see its evil quality. This nature did receive full expression in the violence which filled the earth just before the flood.
85 The Catastrophe V. THE ORDERING OF THE POST-FLOOD WORLD (9:lb-17)
This demonstration of man's violent nature having been made, God after the flood placed a restraint upon this violent nature. He ordained that "the powers that be," the civil powers, avenge all wanton murder, 9:5,6; Rom.13:1-6. During the period of the present heaven and earth, the civil powers are duty-bound to execute man or beast who without provocation takes the life of man. God exposes the murderer and man is to punish him. God placed this restraint upon the taking of human life because man is precious, being yet, even after the fall, in the image of God, James 3:9.
86 The Catastrophe V. THE ORDERING OF THE POST-FLOOD WORLD (9:lb-17)
3. God made provision for the sustenance of human life (9:3)-God, anticipating a greatly-increased population, added animal meat to man's food supply after the flood, this supply formerly consisting of vegetables and fruits, 1:29. Man was no longer a vegetarian. 4. God made provision for the protection of animal life (9:4)- God forbad the eating of animal flesh which is yet filled with blood. This prohibition was given to protect animals from wanton cruelty. They are to be slain only for food and this slaying is to be done in a merciful way. Animals are not to be tortured, mangled, or strangled.
87 The Catastrophe V. THE ORDERING OF THE POST-FLOOD WORLD (9:lb-17)
5. God made provision for the assurance of life (9:8-17) - God gave man a covenant that there would never be another flood destructive of all flesh. a. The content of the covenant (9:ll) -There will never be another universal flood destructive of all flesh. The seasons will be normal, 8:22, and as long as the present earth remains, there will be no more universal judgments upon man through violent upheavals of nature, 8:21. b. The nature of the covenant (9:9) -It is a one-sided covenant. Prompted by His grace, God made an unconditional promise to His creatures. Note the many repetitions of the word "I" in verses 8-17. c. The recipients of the covenant (9:8-10)-The covenant is made with Noah, his sons, and his posterity and with all the animals, 9:8-10. It is made with "every living creature of all flesh," 9:16.
88 The Catastrophe V. THE ORDERING OF THE POST-FLOOD WORLD (9:lb-17) d. The duration of the covenant (8:21,22; 9:12)- It is in force "while the [present] earth remaineth," 8:21,22. It is to endure "for perpetual generations," 9:12. There will be no judgments during the period of the present earth's existence, only a final universal judgment of fire which will terminate our present system and make way for a new heaven and a new earth, II Peter 3:7-13.
89 The Catastrophe V. THE ORDERING OF THE POST-FLOOD WORLD (9:lb-17)
e. The token of the covenant (9:12-17) - Note four things concerning this token: ( 1) The identity of the token -The token is the bow seen in the clouds after the rain. ( 2) The meaning of the token -When the bow appears, it means that God is being reminded of His covenant promise. (3) The suitableness of the token -The rainbow is universal and continual, so it is a suitable token (sign). (4) The purpose of the token -It is to give man double assurance that God will keep His promise (to send no more universal floods). Man's assurance rests upon two immutable things, God's word and the pledge of God's word. The assurance here is similar to the assurance of Heb. 6:17,18, where God's word and His oath form the bases of the assurance spoken of there.
90 The Catastrophe VI. THE DISGRACING OF NOAH (9:18·23) Genesis 9:18-23King James Version (KJV) 18 And the sons of Noah, that went forth of the ark, were Shem, and Ham, and Japheth: and Ham is the father of Canaan. 19 These are the three sons of Noah: and of them was the whole earth overspread. 20 And Noah began to be an husbandman, and he planted a vineyard: 21 And he drank of the wine, and was drunken; and he was uncovered within his tent. 22 And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without. 23 And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father's nakedness.
91 The Catastrophe VI. THE DISGRACING OF NOAH (9:18·23)
Leviticus 18:6 None of you shall approach to any that is near of kin to him, to uncover their nakedness: I am the Lord. 7 The nakedness of thy father, or the nakedness of thy mother, shalt thou not uncover: she is thy mother; thou shalt not uncover her nakedness. 8 The nakedness of thy father's wife shalt thou not uncover: it is thy father's nakedness.
92 The Catastrophe VI. THE DISGRACING OF NOAH (9:18·23)
Leviticus 20:11 And the man that lieth with his father's wife hath uncovered his father's nakedness: both of them shall surely be put to death; their blood shall be upon them.
In summary it was inferred that Ham being mentioned as the Father of Canaan attempts to suggest that Canaan was birthed by Ham having uncovered his nakedness by sleeping with Noah’s Wife (Possibly not the mother of Ham) (Naamah the sister of TubalCain) mentioned earlier in Genesis 4:22
93 The Catastrophe VII. THE PROPHECY OF NOAH (9:24-27) 1. The author of this Prophecy When Noah awoke, God (through Noah) spoke this prophecy concerning Noah's sons and their posterity. 2. The content of this prophecy a. The Canaanites will be a cursed people (9:25) (1) The recipients of the curse -The curse is pronounced against Canaan (the son of Ham) and his posterity, yet history forces us to believe that all of Ham's descendants, and not just his descendants through Canaan, were involved in this curse.
94 The Catastrophe VII. THE PROPHECY OF NOAH (9:24-27) 3. The fulfillment of the prophecy a. God has been the Lord God of Shem (especially of the Israelites, who came from Shem through Eber and Abraham) and the Canaanites did become the servants of Shem (of the Israelites) at the time of the Israelites' conquest of Canaan.
b. God has enlarged Japheth, he has dwelled in the tents of Shem, and the Canaanites did become the servants of Japheth. God enlarged Japheth's territories during the rule of the Medo- Persians, the Grecians, and the Romans (and under the successors of the Romans). Shortly after the Day of Pentecost, Japheth (the Gentiles) began to dwell in the tents of Shem (the place of religious blessing).
95 The Catastrophe VIII.THE LONGEVITY OF NOAH (9:28,29)
Noah lived 350 years after the flood, to the ninth generation of his descendants. He died at the age of 950 years, two years before the birth of Abraham.
96 The Coalition IX. THE TABLE OF THE NATIONS (chapter 10) A. THE OUTLINE OF THIS CHAPTER -The outline has five points: 1. The opening statement (10:1) Now these are the generations of the sons of Noah, Shem, Ham, and Japheth: and unto them were sons born after the flood.
2. The descendants of Japheth and their place of settlement (10:2- 5)-Fourteen descendants of Japheth are mentioned. They settled the northern tier of nations in Europe and in Asia. The Jews called the Japhetic area of settlement "the Isles of the Gentiles.“
3. The descendants of Ham and their place of settlement (10:6-20) - Thirty descendants of Ham are mentioned. They settled the southern tier of nations in north Africa and in western Asia.
97 The Coalition IX. THE TABLE OF THE NATIONS (chapter 10) A. THE OUTLINE OF THIS CHAPTER -The outline has five points: 4. The descendants of Shem and their place of settlement (10:21-31) -Twenty six descendants of Shem are mentioned. They settled in the middle tier of nations in western Asia. A total of seventy nations are mentioned in chapter ten.
5. The closing statement ( 10:32) 32 These are the families of the sons of Noah, after their generations, in their nations: and by these were the nations divided in the earth after the flood.
98 The Coalition IX. THE TABLE OF THE NATIONS (chapter 10) A. THE OUTLINE OF THIS CHAPTER -The outline has five points: 4. The descendants of Shem and their place of settlement (10:21-31) -Twenty six descendants of Shem are mentioned. They settled in the middle tier of nations in western Asia. A total of seventy nations are mentioned in chapter ten.
5. The closing statement ( 10:32) 32 These are the families of the sons of Noah, after their generations, in their nations: and by these were the nations divided in the earth after the flood.
99 The Coalition IX. THE TABLE OF THE NATIONS (chapter 10)
B. THE PLAN OF THIS CHAPTER - As is customary throughout the book of Genesis, the collateral branches of descent are given first and then the main stream of descent is given. So here in chapter 10, we have Noah's descendants through Japheth and Ham and then we have his descendants through Shem.
C. THE PURPOSE FOR THIS CHAPTER -This chapter was written to show the relationship between the nations and the nation of Israel, the chosen nation. In this chapter, God enumerates the nations, bids them a temporary farewell, and then in the remainder of the Old Testament, He concentrates upon the chosen nation, through which someday the nations will receive re- admittance to God's favor and blessing.
100 The Coalition X. THE DISPERSION OF THE NATIONS (11:1-9) (Chapter 10 lists the near descendants of Shem, Ham, and Japheth and gives the general area of their settlement. Chapter 11:1-9 now goes back and informs us how God settled these nations in the areas of their settlements.) A. THE LEADER OF THE NATIONS (10:8-12) During the third and fourth generations after the flood, the earth's population began to multiply rapidly and it became necessary that the human race expand into areas around the ark previously unoccupied, but these areas were filled with wild animals.
101 The Coalition X. THE DISPERSION OF THE NATIONS (11:1-9) Apparently at this time Nimrod, the grandson of Ham and the son of Cush, ambitiously assumed leadership over the nations ("he began to be a mighty one in the earth") and as the head of an army of hunters ("he was a mighty hunter before the Lord"), he began to clear the areas more distant from the ark of the wild beasts who occupied them, preparing these areas for the migration of settlers which were to follow. The nations, led by Nimrod and without counsel from God, were preparing to expand territorily.
102 The Coalition X. THE DISPERSION OF THE NATIONS (11:1-9)
B. THE BLUEPRINT FOR THE DISPERSION OF THE NATIONS (10:25)
Apparently at the time of the events of the previous paragraph, God by revelation gave to Eber (of the spiritually-blessed line of Shem) His blueprint for dispersion, allotting to each nation an area for habitation (Eber named his newborn son "Peleg," meaning division, in commemoration of the revelation given to him by God concerning the earth's division). Then Eber, as God's agent, made known to the nations God's blueprint for dispersion. The Scriptures three times speak of this divine division of the earth into geographical areas to be occupied by certain nations, Gen. 10:25; Deut. 32:8; Acts 17:26. When God divided the nations their inheritance, He did so with an eye to the number of His own people, Israel, Deut. 32:8,9.
103 The Coalition X. THE DISPERSION OF THE NATIONS (11:1-9)
C. THE REBELLION OF THE NATIONS (11:14)
Under their leader, Nimrod, the nations rebelled against God and His revelation concerning dispersion.. In defiance of His will, the nations refused to disperse but rather gathered themselves and, under Nimrod, began to journey eastward, looking for a suitable place to build a city and a tower (a center for political and religious union) lest they be scattered abroad.
Coming to the Plain of Shinar, the nations deemed it to be their sought-for location and here they built their planned city and tower, symbols of pride, rebellion, and self-sufficiency.
Babylon became:(1) the beginning of Nimrod's kingdom, 10:10; (2) the center of organized political rebellion against God, Rev. 18:2; and (3) the mother of all false religious systems, Rev. 17:5.
104 The Coalition X. THE DISPERSION OF THE NATIONS (11:1-9)
D. THE SCATIERING OF THE NATIONS (11:5-9)
1. The agent of the dispersion - God observed the city and the tower and He Himself became the agent of the dispersion.
2. The means of the dispersion - God confounded the language of the builders, causing them to cease building and to disperse because of their inability to communicate.
Probably their one language became three, one for the family of Shem, one for the family of Ham, and one for the family of Japheth. Shem probably retained the original language of man (probably the Hebrew tongue). Philologist believe that the world's present multitude of languages came from three parent languages.
There are three main language families: 1. Indo-European (Includes English) 2. Sino-Tibetan (Includes Chinese) 3. Afro-Asiatic (Includes Arabic)
105 The Coalition X. THE DISPERSION OF THE NATIONS (11:1-9)
D. THE SCATIERING OF THE NATIONS (11:5-9) 3. The results of the dispersion after the scattering, the nations were found in the areas previously allotted to them by God.
It seems that there are two exceptions to the above statement. It appears that both Nimrod and the Canaanites; both of the line of Ham, rebelled against being scattered to their assigned lands and settled down within the territory assigned to the Shemites.
Nimrod finished the building of the city of Babylon and made it the capital of an empire in the lower part of Mesopotamia. Later, he went forth and built Ninevah, making it the capital of another empire in the upper part of Mesopotamia,. Gen 10:10-12. These two empires of Nimrod, both occupying territories divinely assigned to Shem, flourished for many centuries and then utterly perished.
106 The Coalition X. THE DISPERSION OF THE NATIONS (11:1-9)
D. THE SCATIERING OF THE NATIONS (11:5-9) The Canaanites occupied another part of Shem's allotted territory, Palestine, the very parcel of land that God had His eye upon when He divided the earth among the sons of Noah, Deut. 32:8,9. They dwelled in this land belonging to Shem for many hundreds of years until they were conquered by the Israelites, the chosen family of the line of Shem. They henceforth became the servanb of Shem, as was prophesied by Noah, 9:26.
107 The Coalition XI. THE BACKGROUND OF ABRAHAM (11:10-32) (In these verses, we are given the final preparation for the introduction of Abraham, the central figure of Genesis.) A. ABRAHAM'S RACIAL BACKGROUND (the genealogy of Shem) (11:10-26) (The genealogy of Shem given in 10:21-31 is incomplete. Here in 11:10-26, the genealogy of Shem is traced down through the righteous line for ten generations, from Shem to Abraham.) 1. Shem 2. Arphaxed 3. Salah 4. Eber 5. Peleg 6. Reu 7. Serug 8. Nahor 9. Terah 10. Abraham
Shem lived throughout the more than 400 years covered by this genealogy, so it may have originally been recorded by him.
108 The Coalition XI. THE BACKGROUND OF ABRAHAM (11:10-32) (In these verses, we are given the final preparation for the introduction of Abraham, the central figure of Genesis.) B. ABRAHAM'S FAMILY BACKGROUND (the genealogy of Terah) (11:27-32)
1. Terah 2. Terah's sons a. Haran He was the father of Lot. He died in Ur, the land of his nativity. b. Nahor- He was the husband of Milcah, Haran's daughter. c. Abraham - He was the husband of Sarai (Sarah) and the uncle of Lot. Terah, Abraham, Sarai, and Lot left Ur to go to Canaan but Terah died at Haran before they arrived in Canaan.
109 The Coalition XI. THE BACKGROUND OF ABRAHAM (11:10-32)
110 Genesis 12:1 – 25:10
111 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) (Now we come to the central figure of the book of Genesis, Abram. Nearly all of fourteen chapters are devoted to him, 12:1-25:10. The preceding chapters deal with his ancestors. The succeeding chapters deal with his posterity. Abram is one of earth's truly-great men. God now makes a new start, not with the whole race as He did with Adam and with Noah, but with a man from the race, that through this man and his seed blessing might someday come to the whole world. The remainder of the Bible unfolds God's through Abram redemption plan for the nations.)
112 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) A. Abram IN UR (of the Chaldees) (11:27-32:12:1-3) 1. His background (11:10-32) a. His racial background (11:10-26) He came from Noah through Shem. b. His family background (11:27-32) - He came from Terah, the son of Nahor. His immediate ancestors were idolators (idolatry in the earth probably had its beginning at the time of the building of the tower of Babel), Josh. 24:2,14. c. His cultural background (11:31)- He came from Ur of the Chaldees, a large city highly advanced in the arts and the sciences and in the culture of Abram's day.
113 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) A. Abram IN UR (of the Chaldees) (11:27-32:12:1-3) 2. His call (12:1-3) a. The time of this call (12:1; Acts 7:2,3)-We do not know at what time in Abram's life this call from God came, only that it came before he was seventy five years of age, 11:31,32; 12:1-4. b. The nature of this call ( 12:1; Acts 7:3)-It was a call/rom an old life to a new life (a call to relinquish the old and to embrace the new). c. The promises associated with this call (12:2,3)
Abram was promised personal, national, and universal blessings. These promises were given to him in the form of a covenant. This covenant is later, in Canaan, five times renewed to Abram, 12:7;13:14- 17;15:4-21;17:1-22;22:15-18, each renewal containing a clarification and an expansion of the original covenant promises. Later, God renewed the covenant with both Isaac and Jacob, 26:1-5;28:10-15;35:9-13;46:1-4.
114 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) A. ABRAHAM IN UR (of the Chaldees) (11:27-32:12:1-3) 2. His call (12:1-3) d. The obedience to this call (11:31; Heb. 11:8) (1) This obedience was prompt (Heb. 11:8)-"When he was called·····,he obeyed."
(2) It was sacrificial (Heb. 11:8) – Abram gave up the known to embrace the unknown. (3) It was partial (11:31) -God commanded Abram to separate himself from his kindred and his father's house but Abram left Ur with his father (an idol-worshipper, Josh. 24:2).
115 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) B. Abram IN HARAN (11:31,32; 12:4,5; Acts 7:4) 1. His sojourn in Haran (11:31,32; Acts 7:4) We do not know the number of months or years that Abram spent in Haran but verse 12:5 implies a long time, for here he gained servants and possessions. 2. His departure from Haran (12:4,5; Acts 7:4)-After Terah's death in Haran, Abram left Haran for Canaan, being seventy five years old at that time. His wife (Sarai), his nephew (Lot), and his servants accompanied him as he journeyed on to Canaan.
116 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) C. Abram IN CANAAN (12:6-25:10) 1. Abram's stop at Shechem (12:6,7) a. The appearance of God-Here at Shechem, Abram's first stopping place in Canaan, we have-the first of the recorded visible appearances of God to man. b. The first renewal of the covenant -Here at Shechem, for the first time, God promised the land of Canaan to Abram's seed. Later, in 13:15, God promised the land to both Abram and his seed. c. The response of Abram-He built an altar unto the Lord (Jehovah) in the presence of the Canaanites, who then possessed the land. 2. Abram's stop at Bethel (12:8,9) a. Here he pitched his tent -This was his confession of being a pilgrim and a stranger on the earth. b. Here he built another altar (unto Jehovah) -This was his confession of being a worshipper of the true God.
117 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) C. Abram IN CANAAN (12:6-25:10) 3. Abram's descent into ERupt and his return to Canaan (12:10- 13:4) (Now Abram is tested, first in Canaan and then in Egypt. Testing follows blessing. Compare verses 7 and 10. Jesus was tested after His baptism, Matt. 4:1. Peter was tested after his great confession, Matt. 16:22.) a. Abram is tested in Canaan in regard to provision (12:10) There is a famine in the land. Will Abram remain in the land and trust God for his provisions? Abram partially fails the test. He does not return to Mesopotamia, but he does leave the promised land to go to Egypt.
118 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) C. Abram IN CANAAN (12:6-25:10) 3. Abram's descent into ERupt and his return to Canaan (12:10- 13:4) (Now Abram is tested, first in Canaan and then in Egypt. Testing follows blessing. Compare verses 7 and 10. Jesus was tested after His baptism, Matt. 4:1. Peter was tested after his great confession, Matt. 16:22.) a. Abram is tested in Canaan in regard to provision (12:10) There is a famine in the land. Will Abram remain in the land and trust God for his provisions? Abram partially fails the test. He does not return to Mesopotamia, but he does leave the promised land to go to Egypt.
119 The Story of Abraham I. THE STORY OF Abram (12:1-25:10) C. Abram IN CANAAN (12:6-25:10) b. Abram is tested in Egypt in regard to protection (12:11-13:4) (1) The test of Abram (12:11-13) -If he owns Sarai as his wife, Pharaoh may kill him and then add Sarai to his harem. Will he tell the truth and then trust God for protection? Abram fails the test. He trusts, not in God but in a lie, for protection. He owns Sarai as his sister but not as his wife (see 20:12). (2) The predicament of Abram (12:14-16) -His life is spared, he is given a rich dowry, but his wife is gone. His lie has produced costly results. How will he recover his wife? (3) The deliverance of Abram (12:17-19)-God plagues Pharaoh with great plagues because of his possession of His servant's wife, he reveals to him Sarai's true relationship to Abram, and he makes him willing to restore Sarai to Abram.
120 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) C. Abram IN CANAAN (12:6-25:10) b. Abram is tested in Egypt in regard to protection (12:11-13:4) (4) The humiliation of Abram (12:18,19)- Abram is humiliated when he is justly rebuked by Pharaoh, His humiliation is deepened when he learns of Pharaoh's respect for truth and for marital fidelity and remembers his own disrespect for truth and his unconcern for Sarai's welfare. (5) The departure of Abram (12:20; 13:1,2)-He departs from Egypt: (1) richer in regard to material things (Pharaoh has given him a rich dowry of money, cattle, and servants, including Hagar, 16:3); and (2) wiser in regard to spiritual things, Rom. 8:28. (6) The restoration of Abram (13:3,4)- To regain our lost fellowship with God, we must return to the place where we lost our fellowship. Just as Israel returned to Kadesh after 38 years of fellowship-less wandering in the wilderness, even so does Abram return to Bethel after several weeks of fellowship- less sojourning in Egypt.At Bethel there is an altar and worship. In Egypt there had been no altar and worship.
121 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) C. Abram IN CANAAN (12:6-25:10) 4. Abram's sojourn in Bethel (13:5-18) a. The separation of Abram and Lot (13:5-13) (1) The problem situation (13:5-7) Both Abram and Lot returned from Egypt rich in flocks, herds, and servants, 12:16; 13:2,5. Because of the presence of the Canaanites with their flocks and herds and because of the size of Abram's and Lot's flocks and herds, pasture land in Palestine was at a premium. A strife broke out between the herdsmen of Abram and the herdsmen of Lot. It became evident that Abram and Lot could no longer dwell together. "The land was not able to bear both of them."
122 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) C. Abram IN CANAAN (12:6-25:10) 4. Abram's sojourn in Bethel (13:5-18) (2) The proposed solution (13:8,9) (a) The content of the proposal - Abram proposed that to avoid strife, he and Lot separate, Lot choosing the pastureland that he desired and Abram possessing that which was left. (b) The wisdom of the proposal -If accepted and carried out: (1) It would eliminate further strife between the two groups of herdsmen; (2) it would prevent the strife between the herdsmen from growing into a strife between Abram and Lot; and (3) it would keep the testimony of Abram and Lot before the Canaanites from being tarnished. (c) The unselfishness of the proposal -Abram was not covetous or careful concerning the things of this life knowing that they are temporary and that the more unselfish he was with these things, the larger would be his reward in the age to come.
123 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) C. Abram IN CANAAN (12:6-25:10) 4. Abram's sojourn in Bethel (13:5-18) (3) The peaceable separation (13:10-13) (a) Lot dwelled in the cities of the plain (13:10-12) 1). Lot looked toward Sodom (13:10) 2). Lot chose Sodom (13:11)-He did not consider the wickedness of Sodom, only the fertility of the plain. He sought not "the meat that endureth unto everlasting life“ but "the meat which perisheth," John 6:27. See II Cor. 4:18; Col. 3:1,2. 3). Lot pitched his tent toward Sodom (13:12) 4). Lot dwelled in Sodom (14:12) 5). Lot was saved from Sodom ("yet so as by fire") (19:15,16) (b) Abram dwelled in (the mountains of) the land of Canaan (I3:12) It is better to dwell with God in the mountains than with the Devil in the plains. The poverty of the mountains gives us more spiritual exercise than the plenty of the plains.
124 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) C. Abram IN CANAAN (12:6-25:10) b. The second renewal of the covenant (13:14-17) (1) The content of the renewal-God for the first time tells Abram:(1) of the approximate size of the promised land, (2) of his personal participation in the heirship of the land, (3) of the eternal possession of the land by himself and his seed, and (4) of the countless number of his seed. Thus the covenant promises are clarified and exPanded. (2) The time of the renewal - God renewed, clarified, and expanded the covenant at this time to encourage Abram, to reassure him that he had done the right thing in giving Lot the first choice as to his portion of the land. God at llured him that any part of the land that he gave up temporarily would someday be restored to him permanently.
c. The removal of Abram to Hebron (13:18) Abram moved his tent to Hebron and there built an altar unto the Lord.
125 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) C. ABRAHAM IN CANAAN (12:6-25:10) 5. Abraham's sojourn in Hebron (chapters 14-19) a. The rescue of Lot (chapter 14) (1) The supremacy of the eastern kings {14:1-4a)- Four kings from the east, led by Chedorlaomer, king of Elam, invaded the lower Jordan valley and defeated the five kings of the Dead Sea region, placing them under tribute. (2) The rebellion of the western kings (14:4b)- In the thirteenth year of their subjugation to the eastern kings, the five western kings rebelled and refused to pay tribute any longer to the eastern kings.
126 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) C. Abram IN CANAAN (12:6-25:10) 5. Abram's sojourn in Hebron (chapters 14-19) a. The rescue of Lot (chapter 14) (3) The defeat of the western kings and the carrying away of Lot (14:5-12) When the five western kings rebelled, the four eastern kings invaded the areas adjacent to the cities of the western kings and smote their peoples and then turned upon the western kings and smote their armies, causing the defeated army remnants to flee to the mountains. After this, they entered the defenseless cities of the western kings and carried away their riches and many of their citizens, including Lot.
Lot began to reap the consequences of "pitching his tent toward Sodom." When God's children mingle with the world, they suffer many of the world's judgments. These judgments are sent to penalize the children of the world but are sent to chastise the people of God.
127 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) C. Abram IN CANAAN (12:6-25:10) 5. Abram's sojourn in Hebron (chapters 14-19) a. The rescue of Lot (chapter 14)
(4) The rescue of Lot and the other captives (14:13-16) - One of the escapees ran to Hebron and told "Abram the Hebrew" of his nephew Lot's capture. This runner knew that Abram was a Hebrew (was a descendent of Heber) and that he was the heir and the rightful sovereign of the land, as well as being the uncle of lot. He believed that Abram should, could, and would, take action.
Abram did take action. laying aside any feelings of Lot's unworthiness and temporarily laying aside his pilgrim character, Abram temporarily assumed the character of a sovereign (a preview of his coming majesty), armed his 318 servants, and (accompanied by three Amorite confederates) pursued the victorious eastern kings. He at Dan miraculously defeated these kings and then pursued them to the region of Damascus. He recovered all of the captives and the spoils of war and then returned to Palestine.
In chapter 13, Abram was a man of velvet. In chapter 14, he is a man of iron.
128 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) C. Abram IN CANAAN (12:6-25:10) 5. Abram's sojourn in Hebron (chapters 14-19)
The rescue of Lot (chapter 14)
(5) The interview with Melchizedek (14:18-20) ·Note four things:
(a) The welcome by Melchizedek (14:18)-Melchizedek went forth to greet Abram as he returned from the slaughter of the kings.
(b) The person of Melchizedek (14:18)-He was king of Salem (king of peace) and king of righteousness (his name means "king of righteousness"), Heb. 7:2.He was also "the priest of the Most High God."
(c) The work of Melchizedek (14:18,20) - He received tithes from Abram and then in return he blessed him with words and with bread and wine.
(d) The significance of Melchizedek (Heb. 7:1-10) -In his person, office, and work, he is a type of Christ.
129 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) C. Abram IN CANAAN (12:6-25:10) 5. Abram's sojourn in Hebron (chapters 14-19)
The rescue of Lot (chapter 14)
(5) The interview with Melchizedek (14:18-20) ·Note four things:
(a) The welcome by Melchizedek (14:18)-Melchizedek went forth to greet Abram as he returned from the slaughter of the kings.
(b) The person of Melchizedek (14:18)-He was king of Salem (king of peace) and king of righteousness (his name means "king of righteousness"), Heb. 7:2.He was also "the priest of the Most High God."
(c) The work of Melchizedek (14:18,20) - He received tithes from Abram and then in return he blessed him with words and with bread and wine.
(d) The significance of Melchizedek (Heb. 7:1-10) -In his person, office, and work, he is a type of Christ.
130 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) C. Abram IN CANAAN (12:6-25:10) 5. Abram's sojourn in Hebron (chapters 14-19)
The rescue of Lot (chapter 14)
(6) The interview with the king of Sodom (14:17,21-24)- Note two things: (a) The welcome by the king of Sodom (14:17,21) The king of Sodom met Abram as he returned from his great victory. He proposed that Abram return the rescued persons and keep the recovered goods.
(b) The response of Abram (14:22-24) 1). The response -He refused to receive any personal reward from the king of Sodom. 2). The reason for this response-Abram desired that no pagan king be able to say "I have made Abram rich." He desired that only God be able to make this boast.
131 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) C. ABRAHAM IN CANAAN (12:6-25:10) The covenant Clarification (Chapter 15) (1) The Seed will come from Abram loins (15:1-4) a. Abram’s discouragment b. God’s Encouragement – (15;1) I am thy shield and that thy exceeding great reward. c. Abram’s impatience - (15:2,3)-Abram asks: "How will you permanently reward me, seeing I go childless? Is Eliezer, my servant, to be my heir?“ d. God’s Assurance (15:4) God tells Abram:"Your heir will be a person who comes from your own loins.“
(2) The seed will be numerous (15:5,6)
b. The revelation of a numerous seed (15:5) Here, Abram's seed are to be as numerous as the stars of the heaven; in 13:16, they are to be as numerous as the dust of the earth; and in 22:17, they are to be as numerous as the sand of the sea. c. 2). The response to Abram (15:6)-"He believed in the Lord." God was the object of his faith, the word of (the promise of) the Lord was the basis of his faith, Christ was the content of his faith, and justification was the result of his faith.
132 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) C. Abram IN CANAAN (12:6-25:10) The covenant Clarification (Chapter 15)
The seed will not possess the land until they have suffered 400 years of affliction (15:13,14)
Before they inherit the promised land, they will be afflicted 185 years in Canaan and 215 years in Egypt.
The seed will possess the land after they have suffered 400 years of affliction (15:16)
Then the cup of the Amorites' (the Canaanites') sin will be full and God will be justified in destroying them through the Israelites and in giving their land to the Israelites.
The seed will possess a large land (15:18.21) In 13:14,15, the promised land was all the land that could be seen from Bethel. Now, in 15:18.21, it is defined as the land between the River of Egypt and the River Euphrates.
Abram himself will possess the land (15:7) God brought him out of Ur of the Chaldees for this very purpose.
Abram will not possess the land in his present lifetime (15:15,16) He will die before either he or his seed possesses the land. He will possess it only in the resurrection, Heb. 11:9,10, 13.16.
133 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) C. Abram IN CANAAN (12:6-25:10) The covenant Clarification (Chapter 15)
(2) The formalization of the Abrahamic covenant (15:18) God has made several promises to Abram. Now he takes one of these promises, the promise concerning the land, and formalizes it into a covenant.
(3) The ratification of the Abrahamic covenant (15:9.17) (a) It is ratified by blood (15:9,10) (b) It is ratified by God (15:8-17) - Abram killed, divided, and guarded certain animals, but when the time came for the giving and the ratification of the covenant, God put Abram to sleep in the midst of a great darkness and God alone walked between the divided sacrifices. Why? Because the Abrahamic covenant is an un· conditional covenant and so depended, not on Abram's faithfulness, but upon God's faithfulness, for its fulfillment.
134 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) C. ABRAHAM IN CANAAN (12:6-25:10) The birth of Ishmael (chapter 16) Temptation when Abram was 85 years old, after he had been 10 years in the land. just after the mountaintop experience of covenant ratification. The most dangerous temptations come in such unguarded moments. "Let him who thinketh he standeth take heed lest he fall, "I Cor. 10:12. It came from (or through) the closest and dearest of his friends, his wife, Sarah. Sarah, being childless and barren, suggested that Abram take her maid, Hagar the Egyptian, and bear a child through her, that Sarah by proxy might have a son. Abram used a sinful means to bring about a good end (but the end does not justify the means). It was also a sin of impatience. Abram became impatient toward God and decided to take things into his own hands and to fulfill the promise of a seed through his own wisdom and his own strength. God does not desire that His servants work for Him but with Him.
135 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) C. Abram IN CANAAN (12:6-25:10) The consequences of the sin of Abram (16:4b-6) (Note the chain of sins which came from the sin of Abram. Sin breeds sin.) (a) Hagar showed contempt for Sarah (b) Sarah blamed Abram (c) Abram gave unlimited authority to Sarah (d) Sarah dealt harshly with (afflicted) Hagar - Sarah did this because she was despised by Hagar. (e) Hagar fled from her mistress (Sarah) -She fled toward Shur, which is before Egypt, her native country.
A long-range result of Abram's sin is the Jewish-Arabic conflict today, for the Arabs are the descendants of Ishmael, Hagar's son.
136 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) C. Abram IN CANAAN (12:6-25:10) The consequences of the sin of Abram (16:4b-6) The meeting in the wilderness (16:7-14) The ministry of the angel ("the Angel of Jehovah") (16:7-12) ("The Angel of Jehovah" is the preincarnate Christ) 1). The angel found Hagar (16:7) -God seeks us out in our troubles and gives us guidance and encouragement. 2). The angel questioned Hagar (16:8)-His questions caused her to see the wrongness of her action and the hopelessness of her then-present situation. 3). The angel instructed Hagar (16:9)-"Return to your mistress and submit yourself to her." 4). The angel made a promise to Hagar (16:10) -"You will be the mother of a numberless seed" (God's commands are usually accompanied by His promises). 5). The angel made predictions to Hagar (16:11,12)-"You will bear a son and call his name Ishmael ["God shall hear"]." "He will be the head of a wild, warlike, and indestructible race.
137 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) C. ABRAHAM IN CANAAN (12:6-25:10) The response of Hagar (16:13,14) 1). She called the Lord "thou God seest me" ("you looked upon me in my affiction")-She named Him thusly for she said: "Was! looking for Him who saw me in my trouble and sought me out." The well where she stood was thereafter called "the well of the God who lives and watches over me." 2). She returned to her mistress -This is implied.
138 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) C. Abram IN CANAAN (12:6-25:10) (5) The birth of Hagar's son (16:15,16) Abram's first son, Ishmael, was born to him when Abram was 86 years old. d. The fourth renewal of the covenant (chapter 17) (1) The time of the renewal (17:1) It came when Abram was 99 years of age, 13 years after the events of chapter 16. lt would appear that during these 13 years Abram was growing in material wealth, in prestige, in influence among the Canaanites, and in his satisfaction with Ishmael as the promised heir, and that he was living a life, not of dependence upon God, but of dependence upon the flesh. Being out of fellowship with God, Abram (as far as the record goes) received no new communication from God during these years. Abram was learning the lessons taught by unbelief and disobedience. Now, these lessons having been learned by Abram, God appears to him and draws him back to Himself through a new revelation of His grace.
139 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) C. Abram IN CANAAN (12:6-25:10) (5) The birth of Hagar's son (16:15,16) Abram's first son, Ishmael, was born to him when Abram was 86 years old. d. The fourth renewal of the covenant (chapter 17) (2) The preparation for the renewal (17:1b-3) (a) God's appearance (17:1)-After Abraham had gone through 13 years of spiritual barrenness, God on His own initiative graciously appeared to Abraham to restore his soul. (b) God's revelation of His new name (17:1)-He is "EIShaddai" ("the Almighty God"). Abraham (and all of God's children) should have no fear, for God is able to fulfill His promises. (c) God's command (17:1)-"Walk before me and be thou perfect"
("Walk in my presence, not doubting my ability to keep my promises but perfectly trusting me to fulfill my word.")
Note the four "walks" of the Bible, Gen. 5:22; 17:1; Deut. 13:4; Col. 2:6. (d) God's promise (17:2)-"I will make my covenant between me and thee and will multiply thee exceedingly." God's commands for trust and obedience are usually accompanied by promises of reward. (e) Abraham's response (17:3) -In humility, Abraham falls upon his face, ready to listen, believe, and obey.
140 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) C. Abram IN CANAAN (12:6-25:10) (5) The birth of Hagar's son (16:15,16) Abram's first son, Ishmael, was born to him when Abram was 86 years old. d. The fourth renewal of the covenant (chapter 17) (3) The record of the renewal (17:4-22) (a) The covenant is given a new clarification (17:4-8, 15-22) 1). The covenant is everlasting (17:7,8,19) 2). The covenant deals with three things (17:4-8) -It deals with a seed, a land, and spiritual blessings. 3). Abraham will father many nations and kings (17:4-6)-This promise has had a double fulfillment. Abraham is the natural father of natural nations and kings and he is the spiritual father of believing persons from many nations and believing kings from many nations, Rom. 4:11,12,16.
Abram's name is changed from Abram to Abraham in agreement with this new revelation.
141 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) C. Abram IN CANAAN (12:6-25:10) (5) The birth of Hagar's son (16:15,16) Abram's first son, Ishmael, was born to him when Abram was 86 years old. d. The fourth renewal of the covenant (chapter 17) 4). Abraham and his seed will have Jehovah as their God (17:7) Everlastingly, Jehovah will be the God of Abraham's believing natural posterity. 5). Abraham and his seed will >assess all the land of Canaan (17:8)-Everlastingly, Abraham and his believing natural seed will possess all the land of Canaan, the land wherein he is now a stranger. 6). Sarah will bear Abraham a son (17:16) This is the first revelation that Abraham will father a son through Sarah. 7). Sarah will mother nations and kings (17:15-18)-She will be the natural mother of natural nations and kings and the Spiritual mother of believing persons from many nations and believing kings from many nations, Gal. 4:31; I Peter 3:6.Her name is to be no longer Sarai but Sarah (a princess). Abraham laughs in believing astonishment. The news is good but difficult to believe. "Lord, I believe, help thou mine unbelief," Mk. 9:24. Then in a sudden surge of unbelief Abraham expresses a desire that he might not have to wait for a seed through Sarah but that Ishmael might be acceptable to God as the promised seed ("a bird in the hand is worth more than two in the bush," he believes). 8). The son of Sarah will be called "Isaac" and he will be the chosen seed (17:19-22) - Ishmael will be blessed but the covenant will not be with Ishmael and his seed but with Isaac and his seed. 9). Sarah will give birth to Isaac the following year (17:21)
142 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) C. Abram IN CANAAN (12:6-25:10) d. The fourth renewal of the covenant (chapter 17) The covenant is given a new token (sign) (17:9-14)
The token (sign) of the covenant will be circumcision. Abraham and the male members of his family are to become circumcised immediately and Abraham's male seed through Isaac are to be circumcised at eight days of age.
Circumcision will be a sign of God's faithfulness in keeping his covenant promises to Abraham and his seed (promises of a numerous seed, a permanent possession of the land, and a state of spiritual acceptance before God). Circumcision will serve as a continual pledge that God will someday fulfill His covenant promises to Abraham and his seed who are, like Abraham, circumcised both inwardly and outwardly.
(4) The response to the renewal (17:23-27) Abraham's obedience to God's command was prompt and full. He promptly circumcised himself and all the male members of his household (although Ishmael was not included in God's covenant, he was circumcised by Abraham because he was a member of Abraham's household). Abraham was ninety nine years old when he was circumcised.
143 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) C. Abraham IN CANAAN (12:6-25:10) The divine-human relationship in the plains of Mamre (chapter 18) (1) The divine presence (18:1·8) As Abraham sat in his tent's door in the plains of Mamre, three "men" appeared unto him, these "men" being (as proved by the context) the Angel of Jehovah (the pre-incarnate Christ) and two created angels. Here we have another of the theophany's of the Old Testament. Abraham showed the "men“ true oriental hospitality, and beyond that, true Christian hospitality. He ran to meet them, bowed before them, refreshed them, fed them, and entertained them. "He entertained angels unawares," Heb. 13:1. (2) The divine prediction (18:9-15) Sarah will bear a son the following year. Sarah heard the Lord's prediction and laughed within herself a laugh of unbelief (Abraham's laugh, 17:17, had been a laugh of difficult-to-believe belief). Sarah's unbelief was based upon human reason and upon natural appearances. She not only laughed in unbelief but she also denied that she had laughed. In response to the laugh, God reminded Sarah of His omnipotence, 18:14, and in response to the lie, God reminded her of His omniscience, 18:15. (3) The divine pronouncement (18:16-22) The three "men" arose and looked toward Sodom and as Abraham escorted them away from his tent, the Lord asked Himself the question, "shall I hide what I plan to do from Abraham, a chosen man and a faithful man?" (God shares His secrets with His friends, Psa. 25:14; Amos 3:7; John 15:15). Then the Lord announced to Abraham His intention to go and investigate the cry of Sodom and if the wickedness of the city is as great as it seems to be, He implies that He will destroy the city.
144 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) C. Abraham IN CANAAN (12:6-25:10) The divine-human relationship in the plains of Mamre (chapter 18) (4) The divine promise (18:23-33) (Note Abraham's total unselfishness, his holy boldness, his loving intercession, and his determined persistence.) (a) Abraham's intercession (18:23-25)-"You would not destroy the righteous of Sodom along with the wicked, would you." "You are a righteous judge, are you not?" "If fifty righteous persons are found in Sodom, will you spare the city?" Abraham doesn't ask God to save the righteous from the city but the righteous with the city.
(b) The Lord's promise (18:26) -"If I find fifty righteous personsin the city, I will spare the whole city for their sake."
(c) Abraham's further intercession (18:27-32)-"Will you spare the city if forty five righteous persons are found within the city?" "Forty?" "Thirty?" "Twenty?" "Ten?"
(d) The Lord's further promises (18:28-32) - "Yes, I will spare for forty's sake, for thirty's sake, twenty's sake, or for ten's sake."
145 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) C. Abraham IN CANAAN (12:6-25:10) The destruction of Sodom (and the other cities of the plain) (chapter 19) (1) The arrival of the two angels (19:1)- The Lord failed to find ten righteous men in Sodom, so his two companions, the two angels, arrived in Sodom to destroy the city after they had delivered the righteous persons o( the city. (2) The hospitality of Lot (19:1-3) - Lot, "vexed with the filthy conversation of the wicked," II Peter 2:7,8, sat in the gate of Sodom, willing to show hospitality to any wayfaring man in need of lodging and food. When he saw the two men (angels), he pressed upon them his hospitality, a hospitality like unto that of Abraham, 18:1-8 (Lot had some wholesome qualities but he was lacking in wholeheartedness toward God and the things of God). (3) The wickedness of the Sodomites (19:4-11)- As Lot and his guests prepared to retire for the night, the men of Sodom, both old and young, pressed upon Lot's house, determined to "know" the men sojourning with Lot. Lot went out and pled with them to refrain from their intended deed, offering to give them his two virgin daughters that they might gratify their evil passions upon them rather than upon his guests. These men of Sodom, stung by Lot's rebuke, determined to destroy Lot, but the two angels rescued Lot by smiting the men of Sodom with blindness. (4) The warning of the angels (19:12,13) -In plain words, the two angels told Lot of their commission and errand and warned Lot to remove his family from the doomed city. (5) The testimony of Lot (19:14) - Lot testified to his sons-in-law concerning the imminent destruction of Sodom but his testimony was scorned and rejected. If our lives do not agree with our lips, we have little influence upon the unsaved around us.
146 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) C. Abraham IN CANAAN (12:6-25:10) The destruction of Sodom (and the other cities of the plain) (chapter 19)
(6) The mercy of the Lord (19:15,16)- When morning came, the two angels urged Lot to hurriedly flee the city with his wife and two virgin daughters. As Lot hesitated, reluctant to leave the city, the two angels laid hands on Lot and his family and removed them from the city by force, the Lord being merciful to them. Carnal , believers are always reluctant to leave the things of the world.
(7) The further reluctance of Lot (19:17·22) -The angels commanded Lot to not look back and to not tarry in the plain but to escape to the mountain before the destruction fell.
Lot, yet weak in faith, was reluctant to flee to the mountain and so pled for safety in Zoar, one of the little cities of the plain (carnal believers walk as close to the world as they can without experiencing the world's judgments. They are afraid to obey the Lord fully and to trust him completely).
The Lord granted Lot's request and agreed to spare the city of Zoar from destruction but urged Lot to hasten to this city for He could not destroy Sodom until Lot was safe in Zoar (how great is God's mercy, His patience, and his condensation!).
147 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) C. Abraham IN CANAAN (12:6-25:10) The destruction of Sodom (and the other cities of the plain) (chapter 19)
(8) The destruction of Sodom and the cities of the Plain (19:23-25) -Unable to deliver Lot with the cities, God delivered Lot from the cities and then destroyed the cities with fire and brimstone. The cities probably were destroyed by volcanic action (these destroyed cities are today buried under the waters of the southern one third of the Dead Sea).
(9) The disobedience of Lot's wife (19:26)-She, in disobedience to God's command,looked back (and went back, Luke 17:31,32, probably to get some left-behind possessions) and came under the volcanic. ash falling from the heavens, which killed her and turned her body into a pillar of chemical salt.
(10) The mercy of the Lord (shown to Abraham) (19:27-29)- Abraham, from a vantage point near Hebron, surveyed the cities of the plain as they went up in smoke. His intercession had not been in vain. God in mercy had spared one city, Zoar, for Abraham and Lot's sake.
148 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) C. Abraham IN CANAAN (12:6-25:10) The destruction of Sodom (and the other cities of the plain) (chapter 19)
(11) The dose of the story of Lot (19:30-38) - Lot found the half-way station of Zoar a fearful place, so he went on to the mountain, the place where he had been commanded to go by the Lord.
Here, in a cave of the mountain, Lot and his daughters found themselves delivered from Sodom but not delivered from themselves, delivered from Sodom's destruction but not from Sodom's sins. Lot's daughters, possessed by a mental desire for children and a posterity and not trusting God for a fulfillment of this desire in a lawful way, caused Lot to be drunken with wine and then lay with him and conceived children by him. The two children born to Lot's daughters, Moab and Ammon, became the heads of the Moabites and the Ammonites, tribes which were relentless foes of the Israelites throughout the Old Testament era.
Lot is no more mentioned in the Genesis record. And so Lot, a carnal, half-way, irresolute, compromising believer, came to his end in shame and disgrace, his soul saved but his life lost ("saved, yet so as by fire, "I Cor. 3:15), haunted by the thoughts of what his life could have been had he walked in the steps of his uncle, faithful Abraham.
149 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) C. Abraham IN CANAAN (12:6-25:10) Abraham's sojourn in Gerar (20:1-22:18) a. The repetition of an old sin (chapter 20) (1) Abraham's move to Gerar (20:1)-Abraham has sojourned for many years in Hebron, now he moves his tent to Gerar, in the land of the Philistines. Why? On the human side, Abraham is seeking enlarged pasturage for his increasing flocks. On the divine side, God moves Abraham to remind him of his pilgrim character here on the earth. (2) Abraham's repeated sin (20:2)-Just as he had done previously to the Egyptians, Abraham now tells the Philistines a half truth concerning Sarah; saying that she is his sister. The sin is one of unbelief, a failure to tell the whole truth and then trust God for protection. His repeated sin is a reminder to us of the power and the persistence of the appetities of the old nature. That Abraham felt it necessary to tell this half truth wherever he went in the land of the Canaanites reveals to us the terrible moral depravity of these people. (3) Abimelech's appropriation of Sarah (20:2) Abimelech, king of Gerar, upon hearing that Sarah is Abraham's sister, sends and takes her to be his concubine. This practice of keeping a harem of concubines was so common among oriental kings that it was hardly looked upon as being wrong and sinful. (4) God's intervention (20:3-7)- Before Abimelech touches Sarah, God physically afflicts Abimelech and his household and then appears to him ina dream informing him that Sarah is a married woman. When Abimelech protests that he is the victim of a lie and that he is innocent in regard to knowingly taking a man's wife, God admits his innocence on this score (but he justly deserves the physical affliction for attempting to add any woman to his harem). God commands Abimelech to restore Sarah to Abraham, threatening him with death if he disobeys and promising him life if he obeys.
150 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) C. Abraham IN CANAAN (12:6-25:10) Abraham's sojourn in Gerar (20:1-22:18) (5) Abimelech's reproof of Abraham (20:8-10) - Abimelech severely (5) Abimelech's reproof of Abraham (20:8-10) - Abimelech severely reproves Abraham for his lie and its could have been effects. Later, 20:16, he reproves Sarah. Shame on us as Christians when sinners feel obligated to reprove us.
(6) Abraham's defense (20:11·13)-Abraham's explanation of his action is threefold: (1) "I had no confidence that anyone in Gerar feared God and had respect to the sanctity of marriage"; (2) "Sarah is indeed my sister"; (3) "Sarah and I have had a long standing agreement that wherever we sojourn, she is to be known as my sister and not as my wife." The first excuse reveals Abraham's lack of confidence in his fellowman. The second excuse reveals his lack of respect for full and complete honesty. The third excuse reveals his long-standing lack of faith in the protective providence of God.
(7) God's overruling of evil for good (20:14·18)-When our trend of life is pleasing to the Lord, God often overrules our sins and our mistakes and makes them work for good. Out of Abraham's sin came a mutual respect and a lasting friendship between Abraham and Abimelech. Abimelech gave unto Abraham out of his material wealth, 20:14,16. Abraham gave unto Abimelech out of his spiritual wealth, 20:17,18.
Notice in this episode how that God protected Sarah and kept her a sure and a clean channel for the coming of the promised seed.
151 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) Abraham IN CANAAN (12:6-25:10) The separation of the two seeds (21:1.21) (1) The birth of Isaac (12:1,2,6,7)
(a) The significance of his birth - Just as Ishmael heads the unrighteous line coming from Abraham, even so does Isaac head the righteous line coming from Abraham. Isaac is a type of Christ and of all who belong to Christ by faith.
(b) The time of his birth (21:5) He was born when Abraham was 100 and Sarah was 90 years of age, at a time when Abraham and Sarah were in themselves sexually dead.
(c) The certainty of his birth (21:1,2) - "The Lord visited Sarah blessed her with conception as He had said, "17;16; "The Lord did unto Sarah (gave her a son] as He had spoken, " 17:19; "Sarah bare Abraham a son at the set time of which God had spoken to him,“ 17:21. God's promises are sure, Joshua 21:45.
(2) The circumcision of Isaac (21:3,4) On the eighth day, Abraham circumcised his son and named him "Isaac," both the circumcision and the naming being done in obedience to God's commands, 17:12,19. See Joshua 11:15. In 21:1,2, we see God's faithfulness and in 21:3,4, we see the proper response, Abraham's faithfulness. 152 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) Abraham IN CANAAN (12:6-25:10) The separation of the two seeds (21:1.21) (1) The birth of Isaac (12:1,2,6,7)
(3) The weaning of Isaac (21:8) Abraham made a great feast on this day. Isaac was probably five years old at this time. (4) The rejection of Ishmael (the casting out of the bondwoman and her son) (21:9·14) (a) Ishmael's mocking (21:9; Gal. 4:29) - In envy and jealousy, Ishmael, at Isaac's weaning feast, persecuted Isaac because Isaac had replaced him (Ishmael) as the possessor of the birthright and its blessings. This persecution began the 400 years of prophesied persecution of Abraham's seed, 15:13. This persecution of the righteous by the unrighteous is unrelenting and goes on from age to age. Gal 4:29. (b) Sarah's demand (21:9,10)- When Sarah saw Ishmael mocking her son Isaac, she demanded that Abraham cast out both the bondwoman and her son, Ishmael, so that Ishmael would have no part in the inheritance of her son, Isaac. Sarah knew that Ishmael yet desired the inheritance and that Hagar and her ambition for her son were back of this desire. She also knew that her husband, Abraham, yet held Ishmael in his heart as a reserve fulfillment of the promise of an heir if anything should happen to take away Isaac.
153 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) Abraham IN CANAAN (12:6-25:10) The separation of the two seeds (21:1.21) (1) The birth of Isaac (12:1,2,6,7)
(c) Abraham's grief (21:11)-Sarah was very insistent in her demand that Ishmael and his mother be cast out. This caused Abraham to have great grief for he dearly loved Ishmael and hoped that in some way he might be a joint-heir with Isaac. (d) God's command (21:12,13)-He commanded Abraham to stop grieving and to harken to Sarah's demand. He was to do this for two reasons: (1) because it was God's will that Isaac be the promised heir and (2) because God would take care of Ishmael and make a nation of him for Abraham's sake. (e) Abraham's obedience (21:14)-His obedience was sacrificial and heartrending, but prompt and full. He cast out Hagar and Ishmael. In succession, Abraham had sacrificed his homeland, his father, his nephew, and his son Ishmael. He had only one more sacrifice to make, the supreme one, his son Isaac.
154 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) Abraham IN CANAAN (12:6-25:10) The separation of the two seeds (21:1.21) (5) The preservation of Ishmael (21:15-21) (a) Hagar's grief (21:15,16)- After a period of wandering in the wilderness of Beersheba and after the exhaustion of her water supply, Hagar cast her son Ishmael under a shrub, walked a distance from him, and in tears awaited his death. Here we have two of the most touching verses in the Bible. . (b) God's comfort (21:17-19)- God, through the angel of God, comforted Hagar: (1) with wards (God had heard the child's crying and He will spare him and make of him a great nation) and (2) with a supply of water ("God opened her eyes and she saw a well of water"). (c) God's fulfillment of His promise (21:20,21)-"God was with the lad,“ so he grew, became an archer, married one of the daughters of Egypt, and began to be the head of a people, the Arabs, who would grow into a great nation. Note: Paul, Ga. 4:22-31, says the whole story of Abraham's two wives and their sons is an allegory. Sarah represents the covenant of grace, the Abrahamic covenant, while Hagar represents the covenant of works, the Sinaitic covenant. The two sons, Isaac and Ishmael, represent the adherents of these two covenants. The adherents of the works covenant are temporary slaves in God's house while the adherents of the faith covenant are permanent sons in God's house, John 8:34-36.
155 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) Abraham IN CANAAN (12:6-25:10) The treaty (covenant) with Abimelech (21:22-34) (1) The request for a treaty (21:22,23) Abimelech and the chief captain of his army, Phichol, came to Abraham and desired to make with him a covenant of peace, this covenant to be binding even to the second and third generations of Abimelech’s descendants.
Why did Abimelech desire to make this covenant (treaty) with Abraham? Possibly for one or more of the following reasons: (1) Because he feared the growing might of Abraham; (2) because he had come to believe that Abraham was the divinely appointed heir of the land; and (3) because he desired to share in the material blessings divinely conferred upon Abraham (perhaps he had learned that the friendship of an unbeliever with a man of God often brings material blessings to the unbeliever, 30:27; 39:2-5). Abimelech based his request upon his former kindness to Abraham. See 20:14,15. (2) The willingness of Abraham to make a treaty (21:24)-Although there can be no inward peace between a believer and an unbeliever, Gen. 3:15, a believer should always seek for outward peace with all men, Rom. 12:18, as long as this peace does not involve a compromise of principle on his part. (3) The one hindrance to a treaty (21:25) - Abraham had dug a well (perhaps the one from which Hagar and Ishmael had drunk, 21:14,19) and Abimelech's servants had violently seized this well from Abraham's servants. Abraham reproved Abimelech and implied that there could be no real peace until this wrong was righted.
156 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) Abraham IN CANAAN (12:6-25:10) The treaty (covenant) with Abimelech (21:22-34) (4) The removal of the hindrance to a treaty (21:26)-Abimelech denied having had any knowledge of the injustice and then reproved Abraham for not sooner telling him of it (how many differences could be avoided or settled if we would have a frank discussion with the person who has offended us!). Abimelech implied that the wrong would be promptly righted. (5) .The making of a treaty (21:27-30)-Presents were exchanged as a part of the covenant making. Abraham gave Abimelech seven additional lambs which when accepted by Abimelech served as a witness to all men that Abimelech admitted Abraham's ownership of the well, Abraham having dug it. (6) The events following the treaty (21:31-34)- Four are mentioned. (a) Abraham named the place (21:31) - He named the place of the treaty-making "Beersheba" (meaning "the well of the oath") because there both Abraham and Abimelech placed themselves under an oath. (b) Abimelech returned to his city (21:32)- He returned to Gerar. (c) Abraham planted a grove and called upon "the everlasting God" (21:33)-Here at Beersheba, Abraham planted a grove of trees as a testimony to God's faithfulness and there worshipped God as "the everlasting God," the God who ever lives to be faithful. Abraham had previously known God as "Elohim" ("God"), as "Jehovah" l ("LORD"), as "EI Elyon" ("the Most high God"), and as "El Shaddai" ("God almighty") but now by means of a new revelation, God made Himself known to Abraham as "Olam El" ("the everlasting God"). (d) Abraham sojourned in the land of the Philistines many days (21:34) Gerar was in the "land of the Philistines."
157 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) Abraham IN CANAAN (12:6-25:10) The offering up of Isaac (the supreme test of Abraham's faith) (22:1-18) ( 1) The command given to Abraham (22:1,2) (a) The content of the command (22:2) - "Offer up Isaac on Mt. Moriah." Abraham was commanded by God to offer up (sacrifice) his son Isaac as a whole burnt offering to God. This would not have been sinful if it had been done for God commanded it and God has a right to take life, directly and indirectly, Gen. 9:6, John 3:16. (b) The purpose of the command (22:1)-To test Abraham God tested, not "tempted," Abraham, Heb. 11:17; James 1:12,13. Satan tempts believers to weaken and destroy them. God tests believers to strengthen and perfect them. God's trials test our faith and purify our faith. (c) The time of the command (22:1)-"After these things" This testing came after the blessings of chapter twenty one (the birth of Isaac, the promises of blessings to Ishmael, the restoration of the well, the making of a covenant with Abimelech, and the worship of the everlasting God). Trials follow blessings (the wilderness experience follows the voice from the opened heavens, the demons in the valley follow the transfiguration on the mount). (d) The severity of the command (22:2) 1). The command demanded the sacrifice of his son -It demanded the sacrifice of his son, his "only" son (Ishmael had been sent away), his son for whom he had waited for 25 years, his son whom he loved, his son who was the joy of his old age, his son through whom the covenant promises were to be fulfilled. 2). The command seemingly demanded the sacrifice of the covenant promises - Through Isaac Christ was to come and through Christ the covenant promises were to receive their fulfillment. If Isaac died childless, there would be no Christ and if there was no Christ, there would be no fulfillment of the promises. So the sacrifice of Isaac seemingly involved a sacrifice of the covenant pr6Tnises. God's command seemingly cancelled God's promises, Heb. 11:17-19.
158 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) Abraham IN CANAAN (12:6-25:10) The offering up of Isaac (the supreme test of Abraham's faith) (22:1-18) (2) The obedience given by Abraham (22:3-12) a. The promptness of his obedience (22:3) - Apparently without hesitation, Abraham arose early in the morning and began to obey. God demands prompt and unquestioning obedience. b. The persistence of his obedience (22:3-9) - It is rather easy to begin to obey, but it is difficult to persist in our obedience in the face of obstacles. Note that Abraham persisted through three days of anguished waiting, through one hour of climbing the mountain with his son (note the repetition of the statement "they went both of them together"), and through the eternity of building the altar. c. The secret of his obedience (Heb. 11:19)- The difficulty in the path of obedience was this: did not obedience to God's command cancel His promises, making God unfaithful? How did Abraham solve this problem and remove this difficulty? He believed that God could and would resurrect Isaac and even yet fulfill the promises through him, Heb. 11:19. d. The completion of his obedience (22:9-12) - When Abraham raised his knife to slay Isaac, his obedience was complete as far as he was concerned. e. The quality of his obedience - His obedience was prompt and complete.
159 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) Abraham IN CANAAN (12:6-25:10) The offering up of Isaac (the supreme test of Abraham's faith) (22:1-18) (3) The reward given to Abraham (22:11-18) (Note that Abraham's obedience was rewarded in a five-fold way. God always rewards all obedience to Himself.) a. Isaac was resurrected (22:11-13; Heb. 11:19)-God stayed the execution and provided a substitute for Isaac. Isaac was restored to Abraham, resurrected from the dead "in a figure" (he in Abraham's mind had already been sacrificed). b. Abraham was taught a lesson (22:14)-He was taught that "the Lord will provide" ("Jehovah- jireh") what His children need. c. Abraham was approved (22:12)- In succession, Abraham had given up his homeland, his father, his nephew, his son Ishmael and had proved himself willing to give up his son Isaac, his most-prized possession. After Abraham showed his willingness to offer up Isaac, God knew that Abraham feared Him and would withhold nothing from Him. Abraham's days of testing were over, he was approved, he was ready for full blessing. The remaining years of his life were relatively uneventful. Note in Gen. 47:13-25 that the Egyptians yielded to Joseph first their money, then their cattle, then their land, and finally themselves. Then they enjoyed full blessing for the remainder of the seven years. d. Abraham was justified (James 2:21-24) -In Ur of the Chaldees, Abraham was justified as a sinner, on Mt. Moriah, he was justified as a saint. The former justification, initial justification, was based upon faith, while the latter justification, subsequent justification, was based upon faith plus works. Works demonstrate our faith. 160 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) Abraham IN CANAAN (12:6-25:10) The offering up of Isaac (the supreme test of Abraham's faith) (22:1-18)
(3) The reward given to Abraham (22:11-18) (Note that Abraham's obedience was rewarded in a five-fold way. God always rewards all obedience to Himself.) (e) The covenant was renewed (22:15-18)-This was God's fifth and final renewal of the covenant to Abraham. 1). The promises were repeated (22:17,18) -Two of them were repeated:(1) Abraham will be blessed with a numerous seed (as numerous as the stars of the heaven and as the sand upon the seashore) and (2) all nations will be blessed in Abraham's seed.
2). The promises were confirmed (22:15-18)- God confirmed His promises with an oath, thus making them even more sure of fulfillment (if that were possible.)
3). The promises were expanded (22:17) - "Thy seed shall possess the gate of his enemies." That is, Christ, the Bride, and Reedeemed Israel will prevail over all of their enemies.
161 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) Abraham IN CANAAN (12:6-25:10) Abraham's sojourn in Beersheba (22:19-25:10)
a. The move to Beersheba (22:19) After the offering up of Isaac, Abraham moves to Beersheba. Apparently, he remains there until the time of his death. b. The news from Haran (22:20-24) (This little incident is inserted here with a purpose and is closely related to the following account of the death of Sarah. After hearing the news from Haran, Sarah dies with a hope that a suitable wife for Isaac has been found.) (1) The content of the news - Abraham's brother, Nahor (who apparently moved to Haran after his father, Terah, had died there), whom Abraham has not seen during the past sixty years, is now the father of eight sons, one of whom, Bethuel, has a daughter named Rebekah.
(2) The herald of the news - Apparently, Abraham has had little or no contact with his relatives left behind over sixty years before. We do not know who brings him the news at this time.
(3) The significance of the news -Maybe Abraham's and Sarah's search for a suitable wife for Isaac is over. Maybe Isaac can marry one of Abraham's relatives and not one of the idolatrous, immoral daughters of Canaan.
162 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) Abraham IN CANAAN (12:6-25:10) Abraham's sojourn in Beersheba (22:19-25:10)
The death of Sarah (chapter 23) (1) The passing of Sarah (23:1,2) Sarah dies in Hebron at the age of one hundred and twenty seven (she is the only woman in the Bible whose age is revealed), thirty seven years after the birth of Isaac.(Sarah was a true believer, Heb. 11:11; a faithful wife, I Peter 3:6; and a loving mother, 24:67. She is the spiritual mother of all female believers, I Peter 3:6).
163 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) Abraham IN CANAAN (12:6-25:10) Abraham's sojourn in Beersheba (22:19-25:10)
The death of Sarah (chapter 23) (2) The grief of Abraham (23:2,4) (Abraham does the following five things for Sarah. We should do the same five things for our dead.)
(a) He comes - Abraham probably at this time has two places of residence, Beersheba and Hebron. He comes from Beersheba to Hebron when he hears of his wife's death there.
(b) He mourns -He mourns (sorrows), but he mourns as one who has hope, I Thes. 4:13. He mourns as he thinks of the temporary separation, he rejoices as he thinks on the future permanent reunion.
(c) He weeps-"There is a time to weep and a time to laugh," Ecc.3:4. Our weeping for our saved deceased loved ones should be controlled weeping and hopeful weeping.
(d) He claims his dead- We should claim (own) the bodies of our dead and prepare them for honorable burial.
(e) He buries his dead- We too in a respectful way should bury our dead out of our sight.
164 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) Abraham IN CANAAN (12:6-25:10) Abraham's sojourn in Beersheba (22:19-25:10)
The death of Sarah (chapter 23) (3) The purchase of a burying place (23:3-18) (a) The request for a burying place (23:3,4)-Abraham requests that the sons of Heth sell him a parcel of ground that he might have a place to bury Sarah. Note that Abraham readily confesses himself to be a pilgrim and a stranger on the earth, 23:4; Heb. 11:13, having no possessions in the land that will be his in the world to come. (b) The rejection of a gracious offer (23:5-8)-When the sons of Heth offer to Abraham the choice of their own prepared sepulchers as a burying place for Sarah, Abraham refuses the offer, for he refuses to be indebted to the Canaanites among whom he dwells. See 14:21-24; Num. 20:17-19. (c) The negotiations with Ephron the Hittite (23:8-15)- Abraham rejects the gracious offer of the sons of Heth and requests that they influence Ephron the Hittite, who dwells among them, to sell him the cave of Machpelah. When Ephron hears of Abraham's desire, he publicly and graciously often to give Abraham not only the cave but also the field in which the cave is located. Abraham declines to accept the field and the cave as a gift (for the same reason that he had declined to accept the offer of the sons of Heth) but offers to purchase the field and the cave at their full value. (d) The purchase of the field and the cave of Machpelah (23:16-18) -Abraham, paying the full price, purchases from Ephron the field and cave of Machpelah in the presence of witnesses. This property, purchased with his own money, is the only portion of the promised land possessed by Abraham in his lifetime on this earth. (4) The burial of Sarah (23:19,20) In the cave of Machpelah, Abraham buries Sarah, his wife. Later, Abraham, Isaac, Rebekah, Jacob, and Leah are also buried in this cave. Gen 49:29-31; 50:13.
165 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) Abraham IN CANAAN (12:6-25:10) Abraham's sojourn in Beersheba (22:19-25:10)
The marriage of Isaac (chapter 24) (The story in this chapter is a typical one. Abraham, Isaac, Eliezer, and Rebekah are typical of God, Christ, The Holy Spirit, and the church. Just as Abraham sent Eliezer to seek a bride for Isaac, even so has God sent the Holy Spirit to seek a bride for Christ.) (1) The time of these events (24:1)-The events of this chapter occurred three years after the death of Sarah (Isaac was thirty-seven years old when his mother died and he was forty years old when he married Rebekeh, 25:20). Abraham was 140 years old and "well stricken with age" (but full of God's blessings). (2) The charge to Eliezer (24:2-6) -Abraham charges his eldest servant (probably Eliezer, 15:2), the steward of all his goods, with three things: (a) He is charged not to take a wife unto Isaac from the daughters of Canaan - A union with one of these immoral idolators would corrupt the covenant seed. (b) He is charged not to take Isaac to Mesopotamia to seek a wife- A desertion of the promised land and a return to Mesopotamia would be unfaithfulness to the covenant. (c) He is charged to go to Mesopotamia and take a wife unto Isaac from Abraham's kindred- Abraham, a short time before, 22:20-24, had received news concerning his kindred in Mesopotamia. (3) The assurance given Eliezer (24:7,8) -Abraham assures Eliezer that the same God who promised the land of Canaan to Abraham's seed will go with Eliezer and provide a wife for Isaac as a means to the fulfillment of His promise. If the chosen woman will not follow Eliezer back to Canaan, Eliezer will be freed from his oath (but the woman will follow Eliezer, for God will prosper his journey).
166 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) Abraham IN CANAAN (12:6-25:10) Abraham's sojourn in Beersheba (22:19-25:10)
The marriage of Isaac (chapter 24) (4) The oath of Eliezer (24:9)-Eliezer swears that he will faithfully carry out Abraham's instructions.
(5) The journey to Haran (the city of Nahor, Abraham's brother) (24:10) -Eliezer takes ten camels and a supply of golden ornaments, 24:22,53, for he has charge of all his master's wealth. The journey is uneventful. He arrives at a well outside the city.
(6) The fleece before God (24:11-14) - He prays for success and for guidance through a fleece laid before God (note Eliezer's concern for his master Abraham and his confidence that God has a certain woman appointed to be a wife of Isaac.
(7) The answer to the fleece (24:15-21)-Note four things: (a) The immediate answer to the fleece - "Before he had done speaking, behold, Rebekah came out." (b) The beauty and the virginity of Rebekah-She was a woman fitted to be the wife of Isaac. (c) The refinement of Rebekah-Contrast her with the woman of John 4:9. (d) The defect of all fleeces (24:21)- We are never sure that the answer came from God, Judges 6:3&,40.
167 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) Abraham IN CANAAN (12:6-25:10) Abraham's sojourn in Beersheba (22:19-25:10)
The marriage of Isaac (chapter 24) (8) The revelations of Rebekah and Eliezer (24:22-27) -(Although he is not sure that Rebekah is the woman of God's choice, Eliezer is half-way convinced for he bestows jewelry upon Rebekah.) Rebekah, in her answer to Eliezer's question, reveals herself to be Nahor 's granddaughter. Eliezer, in his blessing of God for leading him to the kindred of his master, reveals himself to be Abraham's servant. (9) The reception of Eliezer into Rebekah's home (24:28-32)-Rebekah runs to her father's (Bethuel's) house with the news that the servant of Abraham (their far-away and almost-forgotten relative) is at the well outside the city. Laban, Rebekah's brother, runs to meet Eliezer and welcomes him into Bethuel's home (Laban, a very covetous person, is impressed with the rich gifts given to his sister by Eliezer).
168 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) Abraham IN CANAAN (12:6-25:10) Abraham's sojourn in Beersheba (22:19-25:10)
The marriage of Isaac (chapter 24) (10) The revelation of the servant's mission (24:33-4) -Note three things: (a) The importance of this mission (24:33) - The fulfillment of his mission is to Eliezer more important than eating. He cannot relax until his mission is accomplished. (b) The statement of his mission (24:34-49) - Eliezer gives a full statement of his mission and then uses two arguments to secure a favorable response from Rebekah and her family to his mission: (1) If Rebekah marries Isaac, she will be marrying a rich man, 24:34-36 (Abraham is a rich man and he has willed all of his wealth to Isaac) and (2) if Rebekah marries Isaac, she will be doing God's will, 24:37-48 (Eliezer tells the story of his charge, his prayer, his Reece, and the obvious divine answer to his Reece). (c) The urgency of his mission (24:49) - Eliezer requests an immediate "yes“ or "no“ answer concerning the giving of Rebekah to be Isaac's wife.
169 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) Abraham IN CANAAN (12:6-25:10) Abraham's sojourn in Beersheba (22:19-25:10) The marriage of Isaac (chapter 24) (11) The favorable response of Bethuel and Laban (24:50,51)-Rebekah's father and brother are convinced that the choice of Rebekah to be Isaac's wife is of the Lord, so they give their permission for Rebekah to go with Eliezer to become the wife of Isaac. (12) The joy of Eliezer (24:52,53) He expresses his joy in a two-fold way: (a) He worships the Lord- He is thankful that God has prospered his mission. (b) He gives gifts to Rebekah and her family -The gifts to Rebekah are an earnest of her future inheritance. The gifts to Rebekah's brother and mother are examples of God's blessings upon all persons who favor His cause. (13) The refusal of Eliezer to be detained (24:54-58) - In the morning, Eliezer asked to be sent away with Rebekah to his master. Rebekah's mother and brother request a ten- day delay. When Eliezer objects to the proposed delay, Rebekah is called to see if she will leave immediately. Rebekah says "I will go." What an act of faith! What a worthy daughter of Abraham!
170 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) Abraham IN CANAAN (12:6-25:10) Abraham's sojourn in Beersheba (22:19-25:10) The marriage of Isaac (chapter 24) (14) The departure to Canaan (24:59,60) -After blessing Rebekah, her family sends her away with Eliezer, probably never to see her again. (15) The journey to Canaan (24:61-66)-The journey itself is uneventful. As the group approaches the encampment of Abraham in Canaan, they see Isaac in the distance as he prays in the field at evening time. When they draw near to Isaac, Rebekah lights off her camel and veils herself. She is then presented to Isaac after Eliezer rehearses to Isaac all things that he has done. (16) The marriage of Isaac and Rebekah (24:67) -Isaac loves Rebekah, marries her, brings her into his mother's tent, and is comforted concerning his mother's death.
171 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) Abraham IN CANAAN (12:6-25:10) Abraham's sojourn in Beersheba (22:19-25:10) The remarriage of Abraham (25:1-4) (1) The time of this marriage - It took place after Sarah's death, after Isaac's marriage, and after Abraham was 140 years of age. (2) The propriety of this marriage - It was a permissible marriage but probably an unwise one. Abraham's new wife, Keturah, never filled the place once occupied by Sarah. See 25:6; I Chron. 1:32, where Keturah is called Abraham's concubine, not his wife. (3) The fruit of this marriage -Note three things: (a) This marriage produced six sons -God had sexually rejuvenated Abraham when he was 99 years of age and he remained sexually young. (b) This marriage brought about a partial fulfillment of Gen. 17:4, "thou shalt be a father of many nations" (c) This marriage resulted in the birth of Midian - The Midianites became persistent enemies of the Jews.
172 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) Abraham IN CANAAN (12:6-25:10) Abraham's sojourn in Beersheba (22:19-25:10) The death of Abraham (25:5-8) (1) His preparation for death (25:5,6) (a) He made provision for the sons of his concubines (Hagar and Keturah) -Abraham was a good and faithful father.
(b) He sent the sons of his concubines away into the east country- He did this to prevent future conflict between Isaac and these other sons.
(c) He gave all that he had left unto his son Isaac He gave the natural and the spiritual inheritance to his true son, Isaac.
173 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) Abraham IN CANAAN (12:6-25:10) Abraham's sojourn in Beersheba (22:19-25:10) The death of Abraham (25:5-8) (2) His death (25:7,8) (a) He died when he was 175 years of age - He died 100 years after entering Canaan, 75 years after fathering Isaac, and 35 years after securing a bride for Isaac. (b) He "diedinagood old age."-He lived a full life and was not cutoff in the midst of his days. See Gen. 15:15. (c) He died "in peace"(Gen.15:15)-The promise of a seed had been fulfilled and Isaac was prepared to carry on. (d) He died "an old man''-His energy was spent, spent in 100 years of obedience to God. (e) He died "full" ("of years" is not in the Hebrew text) - He had fulfilled God's will and was full of God's blessings, See 24:1. (f) He "was gathered to his people"-He joined his believing deceased relatives, with them to await the resurrection.
174 The Story of Abraham I. THE STORY OF ABRAHAM (12:1-25:10) Abraham IN CANAAN (12:6-25:10) Abraham's sojourn in Beersheba (22:19-25:10) The burial of Abraham (25:9,10)
(1) He was buried by Isaac and Ishmael- Both of these brothers assisted in the burial of their father. A death in a divided family sometimes unites this family, at least temporarily. (2) He was buried with Sarah- He was laid by Sarah's side in the cave of Machpelah. And so the earthly pilgrimage of Abraham, "the friend of God," came to its end. What was the secret of his greatness? It was his faith in God, a faith producing obedience to God.
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