Idea Transcript
GENESIS Fifth Edition
Genesis An Independent-Study Textbook by Paul B. Hoff Fifth Edition
Developed in Cooperation With the Global University Staff
Instructional Development Specialists: L. Jeter Walker Joseph L. Castleberry
Illustrators: Rick Allen Jerry & Faith McCollough
1211 South Glenstone Avenue Springfield, Missouri 65804 USA
Global University Springfield, Missouri, USA
© 1981, 1985, 1988, 1997, 1999 Global University All rights reserved. First edition 1981 Fifth edition 1999
Unless otherwise indicated, Scripture is taken from the Holy Bible, NEW INTERNATIONAL VERSION®. Copyright © 1973, 1978, 1984 International Bible Society. All rights reserved throughout the world. Used by permission of International Bible Society.
TO BE USED WITH: Student Packet, Fifth Edition Grading Packet, Fifth Edition (For Grader’s Use Only)
PN 05.13.02
ISBN 978-0-7617-1072-1
Previously published as BL1182 Genesis © 1981 ICI University, USA
Printed in the United States of America
Table of Contents Course Introduction......................................................................................................... 7
UNIT ONE:
Beginning of the Human Race
1 Genesis, Science, and Creation............................................................................. 16 2 God and the First Family........................................................................................ 42 3 The Antediluvian World........................................................................................... 68 4 A New Start and the Nations................................................................................... 90
UNIT TWO:
God and His Family of Faith
5 Abraham Called to a Life of Faith......................................................................... 118 6 Triumph of Faith in Tests....................................................................................... 138 7 Weak Faith and a Faithful God............................................................................. 164 8 Sin, Judgment, and Prayer................................................................................... 186 9 The Family Committed to God.............................................................................. 208
UNIT THREE: Beginning of the Israelites 10 Life at Home with Isaac........................................................................................ 238 11 Jacob’s Discipline in Exile..................................................................................... 260 12 Jacob’s Family in Canaan..................................................................................... 284 13 Joseph: From Slave to Ruler................................................................................ 312 14 The Israelites in Egypt.......................................................................................... 336 Appendix .................................................................................................................... 368 Glossary...................................................................................................................... 370 Bibliography................................................................................................................. 378
6 Genesis
The Degree Program
This Independent-Study Textbook is one of the courses that comprise the Degree Program. Majors are offered in Bible and Theology, Christian Education, and Intercultural Studies. For additional information regarding the various programs available for study, write to your enrollment office. Study materials in the Degree Program are designed in a self-teaching format for ministers and Christian workers who want to engage in systematic Bible study at the post-secondary level. These courses will provide many of the necessary tools for practical ministry and Christian witness. Students may enroll in either individual courses or in a program of study leading to academic certification. However, you should be aware of the possibility that some courses may not fit into a specific study program. When satisfactorily completed courses are applied toward a study program, only those that meet the requirements of the selected program will receive credit toward certification. Therefore, it is important for you to select courses that contribute to your program requirements. The Degree Program curriculum is under constant evaluation. Revisions and additions will be made in keeping with the goal of providing students with the best possible independent-study learning experiences.
Attention
We have prepared this Independent-Study Textbook or Study Guide to help you successfully complete the course. Please read the course introduction very carefully. By following the instructions, you should be able to achieve your goals for the course, and you should not have difficulty preparing for your final examination. Address all your correspondence concerning the course to your local enrollment office at the address stamped below. If no address is stamped there, and you do not have the address of the office in your area, then please write to the following address: Global University 1211 South Glenstone Avenue Springfield, Missouri 65804 USA
The address of your local office is:
7 Course Introduction
Course Introduction Genesis
Have you ever imagined how limited your knowledge of many profound questions would be if Genesis had not been written? How did the world come into existence? What is man? For what purpose do we exist? How did evil come into the world? These and many other difficult questions are fully answered only in Genesis. Genesis is the introduction to the whole Bible. Without Genesis, the Bible would not only be incomplete, but much of it would be incomprehensible. Genesis is a book of origins. In it we find the origin of the universe, of life, of mankind, of sin, of redemption, of civilization, and of God’s elect people. It also provides us with the historical foundation for the great doctrines of the Bible. It is not strange, then, that Genesis is called the “seed bed of the Bible.” The world has been greatly enriched morally and spiritually by the record of God’s dealings with different people in Genesis. The stories of great personages such as Abraham, Isaac, Jacob, and Joseph have inspired millions of people to trust in the God who helped them in all their problems. Humanity finds its dignity in Genesis, where it is recorded that man is made in the image of God. Marriage finds its deepest reason and ideal pattern in the fact that God in the beginning created one woman for one man. God gave to Noah and his descendants the responsibility of punishing crime; thus the foundation of human government was laid. As you study this course, you will continue to note the vast contribution of Genesis to many aspects of our civilization. Your faith will be confirmed by recent archaeological discoveries. You will understand better the actions of the patriarchs in the light of discoveries about life in ancient times. But, most important, your life will be enriched as you apply its practical truths in your walk with God and everyday actions. I pray that God will bless you as you study this important part of his life-giving Word!
8 Genesis
Course Description
Genesis BIB3012/3 (Credit: 2 or 3 hours) This course is an interpretive study of Genesis with emphasis on the meaning and divine purpose in the major events and persons. It traces God’s plan of redemption from its promise in Eden to the formation of a nation of God’s chosen people through whom the plan would be realized. The student will discover the doctrinal implications in Genesis and see their interpretation in the New Testament. Information from archaeological discoveries will strengthen the student’s faith in the Bible and give him a better understanding of life in ancient times. The student is helped to answer the arguments of those who point to seeming conflicts between Genesis and science. Content and study methods build a good foundation for future Bible studies. Practical applications throughout the course will inspire the student and help him or her solve his or her everyday problems.
Course Learning Outcomes
Upon successful completion of this course, you should be able to: 1. Answer the arguments of critics about the historical reliability of Genesis. 2. Show how the seeming conflict between speculative science and the creation account can be resolved. 3. Evaluate the historical basis of New Testament doctrines, God’s progressive self-revelation, and His purpose in all His dealings with man. 4. Identify and draw practical applications from the lives of many people in Genesis. 5. Apply the moral and spiritual principles taught in Genesis to your own life. 6. Use illustrative material and other helps from this course in preaching and teaching.
Resources
You will use Genesis, an Independent-Study Textbook by Paul B. Hoff as both the textbook and study guide for the course. The Holy Bible is also required. Most Bible quotations in the Independent-Study Textbook are from the New International Version (NIV). Others, where noted, are from the King James Version (KJV) and the Revised Standard Version (RSV). Some assignments require you to access the Global University Library Web site or other academic sources. Instructions for accessing the Web site are provided in the Undergraduate Writing Assignment Guidelines (UWAG) in the Student Packet. The optional textbook is Genesis, An Introduction and Commentary by Derek Kidner. This book is available through your local enrollment office or can be ordered from the International Office in Springfield, Missouri. The reading assignments from this book are optional but can enhance your study of this course.
9 Course Introduction
If you are enrolled in this course for three credits, the third credit will be earned by completing a collateral reading assignment (CRA). This assignment is based on the textbook Encountering the Book of Genesis by Bill T. Arnold. The instructions for completing the CRA are in the Student Packet.
Content Specialist for the Course
Paul B. Hoff, an ordained minister of the Assemblies of God, has had an important part in its ministerial training program in South America since 1961. He has taught in the resident Bible colleges in Bolivia, Argentina, and Chile. He and his wife, Betty, have also established and taught in several extension centers and night Bible schools. At present (1998), they are directing an interdenominational Bible school, which they founded in 1978 in Santiago, Chile. This college has eighteen branch schools in the provinces with a total of thirteen hundred students. In addition, Paul has written seven textbooks in Spanish, including one on pastoral counseling and another on apologetics. Paul Hoff earned his bachelor of arts degree in history, education, and zoology from Taylor University (Upland, Indiana); a bachelor of divinity and master of arts in theology from Winona Lake School of Theology (Winona Lake, Indiana); and a master of theology in practical theology from Northern Baptist Theological Seminary (Lombard, Illinois).
10 Genesis
Study Time
We recommend that you have a regular time for study. Of course, you may take advantage of spare moments to study when you have them, but there is no substitute for a regular study time. Try to complete at least one lesson each week. In a classroom, two or three class sessions would ordinarily be given to each lesson. Studying independently, you may expect to spend from three to six hours on a lesson. How much time you actually need to study each lesson depends in part on your knowledge of the subject and the strength of your study skills before you begin the course. It also depends on the extent to which you follow directions and develop skills necessary for independent study. Plan your study schedule so you spend enough time to attain the objectives stated by the author of the course as well as your personal objectives.
Study Methods
The Student Packet includes two helpful tools. The “Checklist of Study Methods” and the “Student’s Planner and Record” will help you know how to study a lesson, review for a unit progress evaluation covering a group of lessons, and prepare for the final examination that covers all of the lessons. If you do not usually study as recommended, you will need to adapt your study methods to achieve the highest success in the course.
Ways to Study This Course
(1) All of your course work except your final examination should be submitted by e-mail. If e-mail is not available, submit by postal mail or fax. (2) Although this course has been designed for individual study, there are limited opportunities to join in a study group or class. In that case, the adviser may give you additional instructions. If so, be sure to follow the adviser’s directions.
Lesson Organization, Learning Tools, and Study Strategy
A recommended step-by-step procedure for approaching each lesson is presented as part of the introduction to each unit of this course. The procedure is a formula for getting the most out of the lesson. Each lesson includes specific components to help you learn the material: (1) introduction, (2) learning activities, (3) objectives, (4) outline, (5) content, (6) study questions and suggested answers, (7) defined words, and (8) self-test.
Introduction Most lessons include an introduction that serves as a bridge between the previous lesson and the new material about to be presented. Read each introduction to review what you have learned thus far in preparation for being introduced to new concepts which build on that foundation.
11 Course Introduction
Learning Activities The learning activities are a brief summary of steps to successful study of the lesson. They let you know what to expect in the lesson and guide you in such a way as to help you achieve the lesson objectives.
Objectives The key concepts presented in the lesson are derived from the objectives. Study each objective carefully as you begin each lesson. First, identify the key concepts presented in the objective, and second, identify what each objective is asking you to do with the key concepts. For example, in the objective, Assess the positive and negative ways that colonialism affected the spread of Christianity, the key concept is colonialism affected Christianity. In this objective you are asked to assess positive and negative ways—or show the good and bad effects colonialism had on the spread of Christianity.
Outline The outline gives a succinct picture of the lesson in a few words. It shows each main topic in relation to the content in subtopics. These offer helpful memory cues for acquiring and retaining the lesson content.
Content The content presents the subject matter. To ensure the subject matter is learned effectively, the content incorporates several learning tools: objectives, headings, subheadings, and study questions. As you study the content, (1) refer to the objective that relates to the section, (2) identify the key concepts presented in the objective, (3) identify what each objective is asking you to do with those key concepts, and (4) use the objective and study questions to direct your learning of the important concepts and perspectives. Use headings and subheadings to give you an idea of what will be discussed in each section. Having an idea of what to expect will improve your learning process. The content is the substance of the lesson. You should underline, highlight, or otherwise mark it to help you remember the key points and significant statements of the author.
Study Questions Study questions are included throughout the lesson content. Most study questions can be answered in the space provided; others require a notebook in which to write your responses. As you write the answers in your notebook, be sure to record the number and title of the lesson and to write them in correct numerical order. This will help in your review for the unit progress evaluations. You are not required to turn in your answers to the study questions. Suggested answers to study questions are given at the end of each lesson. Do not look ahead at the answers to study questions until you have written your response. If you give your own answers first, you will retain what you study much better. After you complete each study question, check your answer with the one given. Then correct any mistakes you made.
12 Genesis
These questions are important, as they will help you develop and improve your knowledge and Christian service. The suggested activities will also help you use your knowledge in practical ways.
Defined Words The defined words help you understand unfamiliar and unique words used in the lessons. These words are identified in the text with an asterisk (*). You will find a definition in the left margin and again in the alphabetized glossary at the back of this Independent-Study Textbook or Study Guide. If you are in doubt about the meaning of any other word, you may look it up in a dictionary immediately or when you come across it again in your reading.
Self-Test The self-test is typically comprised of an essay related to the lesson and approximately ten multiple-choice questions. (Some courses vary the number and type of self-test questions.) Always complete these questions before checking the answers in the Student Packet. The self-test will reinforce your recall of key points.
Student Packet
The Student Packet you received with this course contains instructions for taking the unit progress evaluations and the final examination. It also contains the service learning requirement, undergraduate writing assignment guidelines (UWAG), project instructions, CRA or CWA instructions, unit progress evaluations and answer keys, and other important forms. Use the checklist on the packet cover to determine what materials you should submit to your enrollment office and when to submit them.
Form and Style Guide
The Global University Undergraduate Form and Style Guide defines the form, style, and documentation system for completing undergraduate writing assignments. The guide can be downloaded for free from http://library .globaluniversity.edu/citation.cfm or is available as a stand-alone document.
Service Learning Requirement
The service learning requirement (SLR) instructs you to apply principles from the course content to ministry in the church and the community. This practical experience allows you to develop ministry skills while meeting realworld needs. You can find the SLR in your Student Packet. The SLR Report must be submitted to your enrollment office along with your project and CRA (if required) before you take the final examination. Course credit will be granted only after the SLR Report is submitted and assessed as satisfactorily completed.
13 Course Introduction
Project
The required project asks you to demonstrate an ability to apply the principles taught in the course. This work will give you valuable practical experience in using the knowledge you have gained. The project is in your Student Packet. It is worth 25 percent of your final grade and must be submitted to your enrollment office before you take the final examination. Submit the project by e-mail attachment. If e-mail is not available, submit by mail or fax.
Collateral Reading or Collateral Writing Assignment
If you are enrolled in a course for three credits (check your enrollment information), you will be required to complete a collateral reading assignment (CRA) or a collateral writing assignment (CWA). The CRA or CWA is worth 35 percent of your course grade for the three-credit course and must be completed within the time limit for the course. Read the instructions carefully before you begin. Submit the assignment by e-mail attachment. If e-mail is not available, submit by mail or fax.
Unit Progress Evaluations and Final Examination
Unit progress evaluation (UPE) scores are not counted as part of your final course grade. However, UPE scores indicate how well you learned the material and how well you may do on the final examination. After completing each UPE, check your answers with the answers provided in the Student Packet. You can then review the information in your course materials and Bible concerning points that were difficult for you. Reviewing the lesson objectives, self-tests, and UPEs will help you to prepare for the final examination. Instructions for taking the final examination are in the Student Packet.
Credit for This Course
To obtain credit for this course, you must complete the assigned project, the service learning requirement (SLR), and the collateral reading or writing assignment (if enrolled for three credits). You must also pass the final examination. The examination must be written in the presence of an approved examining supervisor. Since we have examining supervisors in many countries, it most likely will not be difficult for you to meet with the one in your area. Your enrollment office will work out the details with you. This course may also be taken for its practical value only and not for credit. In this case, you will not need to send in any assignments or take the final examination. The study of this course will enrich your life whether or not you take it for credit.
Course Grade
Your grade for a two-credit course is based on the final examination (75 percent) and the course project (25 percent). (Not all courses are available for two credits. See your course enrollment information.) If a course is being
14 Genesis
upgraded to three credits by a collateral reading assignment (CRA) or a collateral writing assignment (CWA), the final examination will be 40 percent of your grade, the CRA or CWA will be 35 percent, and the course project will be 25 percent. Although the service learning requirement (SLR) is not graded, you will not receive credit for this course until the SLR assignment is completed and the SLR Report is submitted and evaluated as satisfactory. Your course grade will be listed in one of the following categories: 97–100 percent, superior; 90–96 percent, excellent; 83–89 percent, good; 73–82 percent, satisfactory; 60–72 percent, poor; or 0–59 percent, failing.
Your Enrollment Office
Your enrollment office will be happy to help you in any way possible. Ask your adviser any questions you may have about arrangements for your final examination. Be sure to allow sufficient time so plans can be made accordingly. If several people want to study the course together, ask your adviser about special arrangements for a group study. May God bless you as you begin your study.
1
BEGINNING OF THE HUMAN RACE Lessons...
Procedures...
1 2 3 4
Genesis, Science, and Creation God and the First Family The Antediluvian World A New Start and the Nations
1 Study the Learning Activities to know what to expect, then complete the exercises. 2 Reflect on the Objectives for key concepts and action needed. 3 Study the content, identifying key points by underlining or highlighting, and answer the Study Questions. 4 Answer the Self-Test questions to help you synthesize the lesson. 5 Review the lessons in this unit in preparation for the Unit Progress Evaluation.
1
Genesis, Science, and Creation Before studying Genesis we need to know some basic facts about this first book of the Bible. What does the word Genesis mean? How does this book relate to the rest of the Bible? Who wrote it? Why was it written? We will look at the answers to these questions in this lesson. We will also look at the relationship between Genesis and science. Many schools teach the theory of evolution as a scientific explanation of how the human race began. There seems to be a conflict between the Genesis account of Creation and scientific discoveries. Must we choose between science and the Scriptures? Or is the conflict only apparent and not real? Christians need not fear the truth, regardless of the source. I am convinced that there is no contradiction between what science has actually discovered and interpreted correctly, and the correctly interpreted teachings of the Bible. Some of the seeming conflicts will be examined, and it will be seen how they may be resolved. Perhaps you have allowed yourself to think deeply about the beginning of all things. Most people have. When we consider these ultimate issues, we are confronted with some difficult issues because it is impossible for the finite mind of humankind to grasp the infinite. At such times, it is reassuring to know that while the all-wise Creator has designed and created all things, He has not chosen to reveal it all to us—at least not yet. One day however, He will make it plain. As we begin this study, let us open our hearts and minds to the illuminating influence of the Holy Spirit. As we become sensitive to His instruction, He will help us to see things in a fresh perspective and He will give us a sharper focus on the entire body of revealed truth.
the activities...
◊ Read the introduction to this Independent-Study Textbook (hereafter referred to as the IST). Give particular attention to the sections that explain the lesson organization and study methods. This section contains instructions that are important to your success in this course. Notice the course learning outcomes for your study of the course. They all are important, but some may stand out to you. Underline those you feel would be particularly helpful to you. You may also want to list learning outcomes of your own.
17 Lesson 1: Genesis, Science, and Creation
◊ Study the lesson outline and lesson objectives. These will help you to identify the things you should try to learn as you study this lesson. ◊ The reading assignments in the textbook, Genesis: An Introduction and Commentary by Kidner are optional. However if you have this book, its use can enhance your study of this course. ◊ Throughout the course authors and page numbers are cited. Please refer to the Bibliography at the back of the book for these references. ◊ Work through the lesson development in this IST. Be sure to read all Scripture references given, do the required exercises and check your answers. ◊ Take the self-test at the end of this lesson and check your answers carefully with those given in the Student Packet. Review any items you answer incorrectly.
the objectives...
the outline...
1.1
Analyze the title of Genesis and the relationship of this book to the rest of the Bible.
1.2
State four types of evidence for the Mosaic authorship of the Pentateuch.
1.3
Answer four arguments of the documentary theory.
1.4
Evaluate the purpose, theme, and structure of Genesis and show how they relate to each other.
1.5
Discuss the mistakes of scientists and Christians in their apparent conflict over Creation, and state two ways in which the theory of evolution has failed.
1.6
Identify seven theories held by evangelical scholars about the six days of Creation.
1 The Book of Genesis a Title and Place in the Bible b Author and Time of Writing c Purpose, Theme, and Structure 2 Creation and Science a False Areas of Conflict b Days of Creation
18 Genesis
Objective
1.1
Analyze the title of Genesis and the relationship of this book to the rest of the Bible.
The Book of Genesis
Our knowledge and view of the book of Genesis greatly affect our understanding of the rest of the Bible. In fact, they help determine our behavior and our whole outlook on life.
Title and Place in the Bible Genesis was originally written in Hebrew and called Bereshith, which means “in the beginning.” This title followed the Jewish custom of calling a book by its opening word(s). In the third century before Christ, scholars translated the Old Testament into Greek. This version, called the Septuagint or The Seventy (from the tradition that seventy-two translators finished it in seventy days), uses the Greek title Genesis. This word means “origin, source, or generation.” The title is good because Genesis is a book of beginnings. It is a book of the origin of the earth, of all that is in it, and of human relationships. As such, Genesis is essential to our understanding of conditions today. How does Genesis fit into the overall structure of the Bible and the development of its teachings? As the first book, Genesis provides a foundation for all that follows. The Old Testament has four main divisions. The first is made up of five books which the Jews call the Law (Torah in Hebrew). Greek scholars called these books the Pentateuch, which means “five books” or “five scrolls.” Genesis is the first and longest of these books. Although Genesis is historical in nature, it is an inseparable part of the Law. The book of Genesis serves as an introduction and foundation for the moral and legal codes of the Law, and also for the history and doctrines in the rest of the Bible.
DIVISIONS OF THE OLD TESTAMENT Number
Classification
Books
5
Books of the Law
Genesis to Deuteronomy
12
Historical Books
Joshua to Esther
5
Poetical Books
Job to Song of Songs
17
Prophetical Books
Isaiah to Malachi
Figure 1.1
status position of rank in relation to others
Derek Kidner says that in some ways Genesis seems more closely related to the New Testament than to the Old. Some topics are scarcely mentioned again until they reappear and are more fully developed in the New Testament. Examples are: “the Fall of man . . . the judgment of the Flood, the imputed righteousness of the believer . . . the pilgrim status* of God’s people.” (Kidner, p. 14). These New Testament themes have their historical foundations in Genesis. Some of the first figures in this first book of the Bible reappear in the
19 Lesson 1: Genesis, Science, and Creation
paradise the garden of Eden, heaven, a place of bliss or delight
last book. Consider that Babel or Babylon and “the ancient serpent” (the deceiver of the whole world) are both introduced in Genesis but meet their final doom in Revelation. The redeemed are restored to Paradise*, where we see again the tree of life. These remind us of the Garden of Eden and the tree there as described in Genesis. 1–4 Circle the letter preceding the response which you consider to be the best choice for each of the following questions. 1 The title Genesis comes from the a) Hebrew word meaning “five scrolls.” b) Greek translation called the Septuagint. c) Pentateuch. d) Torah. 2 The meaning of Genesis is a) “the Law.” b) “moral and legal codes.” c) “history of mankind.” d) “origin or beginnings.” 3 Genesis is classified as part of the Law because it a) provides a basis for all that follows. b) gives the origin of all human relations. c) gives the historical foundations for moral and legal codes. d) was the first book of the Bible. 4 The close relationship of Genesis and the New Testament is due to the fact that in Genesis we find a) an introduction to the main New Testament themes. b) the New Testament writers quoting Moses. c) the general history of humankind continued in the New Testament. d) New Testament references for specific situations.
Author and Time of Writing Who wrote Genesis? The Bible clearly refers to Moses as the writer of the Pentateuch, of which Genesis is a part, although in Genesis there is no statement of authorship.
Objective
1.2
State four types of evidence for the Mosaic authorship of the Pentateuch. Evidences of Mosaic Authorship Conservative evangelicals believe that Moses wrote the Pentateuch. There are four specific reasons for believing this: 1. Biblical references. These references do not state that Moses wrote it all, but they do refer to him as author of certain parts of the Pentateuch. The possibility of other authors is never implied. The Pentateuch itself claims that Moses wrote certain passages (Exodus 17:14; 24:4; 34:28; Numbers 33:2; Deuteronomy 31:9, 22, 24).
20 Genesis
Old Testament writers attribute the Pentateuch to Moses (Joshua 1:7–8; 23:6; 2 Kings 14:6; 21:8; Ezra 3:2; 6:18; Nehemiah 8:1; Daniel 9:11–13). Perhaps the most convincing evidence of Mosaic authorship is that Jesus Christ and the New Testament writers refer to passages in the Pentateuch as the writings of Moses (Matthew 8:4; 19:7–8; Luke 5:14; 16:29; John 7:19; Acts 3:22; 15:1; Romans 10:5, 19). These passages speak of reading the Pentateuch as reading Moses (2 Corinthians 3:15; Acts 15:21). Jesus said, “If you believed Moses, you would believe me, for he wrote about me” (John 5:46). 5 Match the Scripture reference (right) with the quotations concerning the authorship of the Pentateuch (left) as given in the Old Testament. �������a “Be very strong . . . obey all that is written in the Book of the Law of Moses.” �������b “The curses written in the Law of Moses. . . .”
1) Ezra 3:2 2) Joshua 23:6 3) Daniel 9:11–13
�������c “Jeshua . . . began to build the altar of the God of Israel to sacrifice . . . on it, in accordance with what is written in the Law of Moses. . . .” �������d “Sworn judgments written in the Law of Moses . . . have been poured out on us.”
archaeology the scientific study of material remains of past human life and activities
integrity completeness; soundness
2. The narrative style. The person who wrote the Pentateuch described accurately the geographical features of the Sinai Peninsula. The eyewitness style and accuracy are in harmony with Moses’ experience during the many years he spent there after leaving Egypt. 3. The discoveries of archaeology*. Many discoveries show that some customs described in Genesis reflect Hurrian and Babylonian practices in the second millennium before Christ. Typical Egyptian names and technical terms give added archaeological evidence that the writer of the Pentateuch had lived in Egypt. We find a few additions and retouching of the original text in the Pentateuch. For example, Genesis 14:14 speaks of the city of Dan, called Leshem or Laish before the Danites took it in the time of the Judges (Joshua 19:47; Judges 18:29). Genesis 36:31 implies there was a king in Israel when it was written. Thus, the date of this verse would be during or after the time of Saul. The change of an ancient name for a current one is easily accounted for. Such explanatory notes would be the work of a scribe or prophet like Samuel in order to make the original text more easily understood. Such minor retouching does not affect the integrity* of the text, its authorship, or the doctrine of the inspiration of the Scriptures. 4. Moses’ qualifications. Who would be better fitted to write the Pentateuch? Moses had the genius and preparation. He was “educated in all the wisdom of the Egyptians and was powerful in speech and action” (Acts 7:22). As a Hebrew he had access to the genealogies and the oral and written records of his people, some of which the Holy Spirit would guide him to include. Moses had intimate communion with God. He tells how God gave him the Law for Israel. Also, he may have received by revelation many details of God’s dealing with man in the period covered by Genesis. He was
21 Lesson 1: Genesis, Science, and Creation
an eyewitness of most of the events described in the other books of the Pentateuch and had plenty of time to record them during his forty years with the Israelites in the wilderness. We believe that the Holy Spirit inspired and guided him as he wrote this important part of God’s Word for mankind. EVIDENCES OF MOSAIC AUTHORSHIP Biblical References Narrative Pentateuch Old Testament Archaeology New Testament Moses’ Qualifications
Figure 1.2 6 Match the four types of evidence for Mosaic authorship of the Pentateuch (right) with the statement that describes the evidence (left). �������a Education, preparation, and divine revelation
1) Scripture references �������b Discoveries showing customs in Genesis fitting 2) Qualifications Moses’ period of Moses �������c Old and New Testament writers speaking of the 3) The narrative authorship of Moses itself 4) Archaeology �������d Accurate geographic descriptions by an eyewitness �������e Indications that the author lived in Egypt
Objective
1.3
documentary contained or certified in writing theory an analysis of a set of facts in their relation to one another
Answer four arguments of the documentary theory. The Documentary Theory In studying the authorship of Genesis you should know something about the documentary* theory* and how to answer it. A theory is a suggested possible explanation of certain observable facts. In 1753 Jean Astruc, a French scholar, observed three facts about Genesis: 1. Some passages used the title Elohim for God; others used (LORD). 2. There seemed to be duplicate but conflicting accounts about some events. 3. There were different literary styles in it. Astruc reasoned that Moses had woven together the material from two documents by different authors to make Genesis. In 1787 J. G. Eichhorn called the two supposed documents J (for Jehovah or Yahweh) and E (for Elohim). Later he maintained that not Moses, but an unknown editor had put the material from these sources together in Genesis. In the eighteenth and nineteenth centuries, scholars in German universities were using scientific techniques of investigation and analysis in an effort to establish the 1) composition of the Bible, 2) wording of the original text, 3) authorship and date of each book, and 4) source materials used by each author. Two types of biblical criticism resulted. Lower (or textual) criticism produced a very accurate text by comparing the wording in ancient manuscripts.
22 Genesis
myth an ill-founded belief held uncritically by an interested group exile forced removal from one’s country or home
evolution a process of change in a certain direction; theory that the various types of plants and animals have their origin in other preexisting types polytheism belief in more than one god monotheism belief that there is but one God
authentic genuine, trustworthy, authoritative
Higher criticism dealt with the authorship, literary history, and reliability or historical accuracy of the Bible. Unfortunately the unbelief of the higher critics caused them to reject some evidence and use unproven hypotheses as a basis for their reasoning. These scholars considered all accounts of the supernatural to be myths* or legends. The Bible’s witness about its writers and divine inspiration was not accepted. Building on the work of Astruc and Eichhorn, higher critics added other sources and claimed that after the Babylonian exile*, unknown editors had put together the Pentateuch. 7 In order to establish authorship and composition of the Bible some eighteenth-century scholars used a) spiritual inspiration. b) instances of supernatural events. c) scientific investigation and analysis. d) the works of godly writers. 8 The documentary theory of the higher critics assumed that a) the works of Astruc and Eichhorn were false. b) historical accuracy of the Bible was acceptable as fact. c) accounts of supernatural events were acceptable proof of divine inspiration. d) unknown editors put the Pentateuch together after the Babylonian exile. During the last part of the nineteenth century Julius Wellhausen influenced many Bible scholars to accept the documentary theory. He applied the popular new theory of evolution* (and the evolution of religion) to his studies. He reasoned that the idea of religion had developed from crude fetish worship, through polytheism*, to monotheism* with an abstract theology and a priestly system. The Bible, then, was not the revelation of God to man, but simply a record of man’s search for God. On this basis Wellhausen assigned certain passages to the various documents and then dated them. The more abstract the theology seemed, the later he dated the passage. The documentary theory spread from the German universities to the seminaries in Europe and America and into the pulpits of thousands of churches. Millions of people have had their faith in the Word of God destroyed through this theory. Although the evolutionary theory of Israel’s religion is no longer generally accepted, most higher critics still hold to the documentary (or J E D P) theory of the Pentateuch. Many seminaries teach this theory as established fact. Some Bible commentaries and the footnotes in some Bibles refer to these sources as if they were authentic*. (Remember that comments in the footnotes are not part of the inspired Word of God. They are to help us understand the Bible. But sometimes the scholar who put them there may have been mistaken.) The documentary or JEDP theory has four parts. We shall examine each one briefly. 1. The earliest document was the Yahwistic manuscript, called J because it used the name Yahweh (also written Jehovah and translated Lord). This document supposedly was written about the middle of the ninth century before Christ (during the Israelite monarchy and centuries after Moses).
23 Lesson 1: Genesis, Science, and Creation
fraud deceit, trickery, cheat
2. The passages in the Pentateuch using Elohim (translated God) supposedly came from a second source—the Elohistic document (E). The date of this document is placed at about the eighth century B.C. 3. Deuteronomy (D) is said to be a pious fraud*, a counterfeit. Some priests in the time of Josiah who wanted to promote a revival are supposed to have written it. Then they are said to have presented it as a lost book of the Law that was found in the temple (in about 621 B.C.). 4. The last document in the J E D P theory is the Priestly Source (P). It was said to have been written during the Babylonian captivity and afterwards. Passages describing the tabernacle, sacrifices, and worship ceremonies are ascribed to it. While the material from J, E, and P are supposedly interwoven or run parallel in Genesis, most of the material designated as P is found in Exodus, Leviticus, and Numbers. 9 Explain the meaning and use of each initial of the JEDP theory given below. J ................................................................................................................... E ................................................................................................................... D ................................................................................................................... P ................................................................................................................... Conservative scholars completely reject the suppositions and conclusions of the documentary theory. Conservatives point to the prejudice with which the German scholars did their analyses of the Scriptures. Having rejected the doctrine of divine inspiration and all possibility of the supernatural, the higher critics devised ways to discredit the record of the facts they found. How true is the documentary theory? Evangelical scholars recognize that the Holy Spirit probably guided Moses to include certain oral or written historical records in Genesis. But Evangelicals see no reason to doubt his authorship of the book. Certainly these scholars find no reason to believe that centuries later editors took various unified documents apart and wove them together in the way the higher critics imagine. Moreover, such Bible scholars as W.L. Baxter, Wilhelm Möller, William Henry Green, and Oswald T. Allis have done thorough analyses of the documentary theory and pointed out many weaknesses. Archaeological excavations have shown how wrong Wellhausen was. Tablets found at Nuzi and Mari have proven the accuracy of Genesis in its description of the patriarchal background. Data has forced scholars to acknowledge the early date of much of Genesis. The terminology of Leviticus compared with that of the Ugaritic ritual system of about 1400 B.C. points to the fact that both were written in the same period. Archaeology confirms the claims of Exodus and Deuteronomy that they too were written in that period. The form of the Sinai covenant and the book of Deuteronomy is very similar to the international treaties of the Middle East between one thousand and two thousand years before Christ. Excavations of ruins in various countries of the Middle East confirm the historical accuracy of the Bible. Some of the customs, people, places, and events that higher critics refer to as mythological are referred to in historical documents and monuments that have been discovered.
24 Genesis
10 Some indications available today which show the fallacy of the documentary theory are a) historical events, supernatural events, and religious evolution. b) archaeology, terminology, customs, and monuments. c) comparison of biblical wording, monotheistic doctrine, and customs. d) finding international treaties dating to 621 B.C., unified documents, and monuments. We have considered briefly the four parts of the documentary theory. Now let us examine four of the so-called proofs of the documentary theory. 1. Two names for God. Two things make this an insufficient basis for attributing certain passages to different authors: 1) many chapters in the Pentateuch do not mention either name of God, and 2) many passages use the general title for deity (Elohim) and the personal name Yahweh together or interchangeably. Can you believe that an editor took parts of two narratives and pieced them together as one in each of the passages of Genesis 2:4–22 and Exodus 3:1–7, and many others where the names are used together or interchangeably? It is more logical to believe that we have the translation of that which was in the original manuscript. God inspired the use of different names to emphasize certain truths. For example, in Genesis 1 we have Elohim, the title of majesty for the Creator. But in chapter 2, where the emphasis shifts to God’s relationship with people, the inspired writer adds God’s covenant name by which He reveals himself to humankind. 11 Many chapters of the Pentateuch use different names for God. In the space provided in front of each statement below, Write 1 if the reference is from Exodus 3:1–7. Write 2 if the reference is from Genesis 2:4–22. �������a God is used for Elohim. �������b LORD is used for Yahweh. �������c Elohim and Yahweh are used together. �������d Both names are used interchangeably. 2. Duplicate accounts. The main examples given by critics are the creation accounts in Genesis 1 and 2. You can easily see that these are not really duplicates. The first chapter gives a general account of creation. Chapter 2 goes back and tells the details of the part that is important to the theme of the book— God’s creation of man and provision for his needs. This is a common pattern of Hebrew literature—first a summary, then the detailed account. 3. Seeming conflicts in accounts. Critics point to the difference in the number of animals Noah was to take into the ark (Genesis 6:19; 7:2). But 6:19 seems to be the general order, and 7:2 adds a later detail about certain types. Some records that critics point to as conflicting accounts of an event are really accounts of two similar but separate events. This is true of Hagar’s flight on two occasions and of Abraham’s deception in calling Sarah his sister. In supposing that the records of Abraham’s deception have to be duplicate
25 Lesson 1: Genesis, Science, and Creation
accounts, the critics overlook the tendency of people to repeat their sins under similar circumstances. 4. Differences in literary style. Differences in vocabulary and structure of the writing is no proof of different authors. The style of the author changes according to the subject matter. The Pentateuch contains historical narrative, laws, speeches, and instruction for priestly duties and ceremonies. Would the author not use different styles and vocabulary to suit the different subject matter? Gordon Wenham contends that differences in Hebrew style which are used to define the Pentateuchal sources are insignificant in the light of ancient literary conventions (Alexander, p. 183).
BASIS OF DOCUMENTARY THEORY
ANSWERS
Two names for God Elohim, Yahweh
Title, personal name Together, interchange
Duplicate account Creation
Hebrew literary style General + detail
Conflicting accounts Abraham’s deception
Separate events Tendency to repeat
Different styles Words, structure
Style to suit subject History, law, speech
Figure 1.3 external evidence outside evidence, referring here to facts outside the Pentateuch that point to Mosaic authorship
Finally, remember that there is absolutely no external evidence* that editors wrote the Pentateuch or that the sources J, E, D, and P ever existed. Not one such document has been found, nor is one mentioned by Hebrew tradition. To hold to the documentary theory is to flatly contradict the statements of Scripture that say that Moses wrote the Pentateuch. The theory implies that Jesus Christ was either ignorant of its authorship or deliberately contributed to an existing error when He referred to Moses as its author. 12 Name two evidences cited by those who support the documentary theory. ................................................................................................................................ ................................................................................................................................ 13 Give an evangelical explanation of each of your answers to the above question. ................................................................................................................................ ................................................................................................................................ The higher critics present Genesis as merely a book of myths or national legends. If they were right we could not depend on the truth of any of its statements or believe it was divinely inspired. But thank God, we have strong evidence of its authorship and historical reliability!
26 Genesis
Objective
1.4
Evaluate the purpose, theme, and structure of Genesis and show how they relate to each other. Purpose, Theme, and Structure
redemption the process of freeing from the consequences of sin
Purpose The two-part purpose of Genesis corresponds to the main divisions of the book. As a book of beginnings, Genesis purposes to give us: 1. God’s dealings with man in the origin of the universe, man, sin, and redemption*. 2. The origin of a people through whom God would send a Redeemer* to the world.
redeemer one who atones for; one who repurchases
Theme The theme of the whole Bible is the redemption of man, while the theme of Genesis is: God initiates redemption’s program by choosing a people for himself.
primeval relating to the earliest ages of the world
Structure Genesis is divided into two parts according to subject matter: Primeval* History—chapters 1–11 and Patriarchal History—12–50. Primeval refers to the first age of the earth’s existence. Patriarchal refers to the patriarchs, the fathers of the Jewish people. STRUCTURE OF GENESIS Chapters Primeval History ....................... 1–11 Creation .............................. 1–2 Fall to Flood ........................ 3–8 Flood to Nations .................. 9–11 12–50 .......................... Patriarchal History 12:1–25:18 .......................... Abraham 25:19–36:43 ........... Isaac and Jacob 37–50 ..................................... Joseph
Figure 1.4 prologue a preceding event or development
As a prologue*, Genesis 1–11 presents forcefully the need for redemption. Man falls into sin, and its accompanying evils pour in upon him like a flood. Pain accompanies childbirth. The earth is cursed. Violence and death follow with their first victim, Abel. The emphatic repetition of the words “and then he died” in chapter 5 describes the fate of the newly created race. Lamech expresses a yearning for liberation from the bondage of the curse when he names his son Noah (meaning “rest” or “bring relief”). But mankind continues to fail. Sin corrupts the earth until finally God cleanses it with a flood and provides a new beginning for man. However, the race rebels again at Babel and is scattered over the earth to form different nations. Up to this point we have the record of God’s dealing with the human race as a whole. In chapter 12 we see a change of emphasis. The general history of mankind narrows down to the story of a single family—Abraham and his descendants. From here on, the Bible mentions the Sumerians, Hittites, Babylonians, and
27 Lesson 1: Genesis, Science, and Creation
Assyrians only when their history affects that of God’s chosen line. God calls Abraham to a life of separation and faith. God makes a covenant with him, promising to multiply his descendants and give them the land of Canaan. Through this chosen race He will bring redemption for all mankind and “all peoples on earth will be blessed” (12:3). From Genesis 12 to the end of the Old Testament we find the history of God’s elect people. 14 Fill in the missing parts relating to the structure of Genesis. STRUCTURE OF GENESIS Primeval History
Chapters
Creation
. .............
Fall to Flood
. .............
Flood to Nations
. .............
Patriarchal History
Chapters
...........................
12–25
...........................
25–36
...........................
37–50
15 The theme of the Bible is indicated most clearly in Genesis in a) the code of moral and ethical principles found there. b) God’s redemptive program initiated by choosing His people. c) the curse God placed upon the earth and man. d) the Flood which typified cleansing for sin and corruption.
Creation and Science
Optional reading: Kidner 28–34, 47–62 atheistic godless; believing there is no god
Are the young people in your area being taught atheistic* evolution in school? If so, what are you and your church doing about it? What if your children came home from school doubting the truth of the Bible because of statements in the science class? How would you help them? If you are not acquainted with the theory of evolution, I suggest you read about it in an encyclopedia or a school textbook on science. Remember that this teaching is only a theory (an opinion based on observation) and is not a proven fact. Evolution is not as widely accepted by scientists as it once was, but it is still being taught as a fact in many schools. This theory is still destroying the faith of many people in the truth of God’s Word. So you need to know how to deal with the problem. Some Christians are embarrassed with the Genesis account of a six-day creation when they face the teachings of science. Is the age of the earth vastly greater than the Bible seems to indicate? Does the theory of evolution make the Creation story obsolete? Must we choose between science and the Scriptures? We need not fear truth, whatever its source. We are convinced there is no
28 Genesis
contradiction between what science has truly discovered and the teaching of the Scriptures rightly interpreted.
Objective
1.5
Discuss the mistakes of scientists and Christians in their apparent conflict over Creation, and state two ways in which the theory of evolution has failed. False Areas of Conflict
philosophy the most general beliefs, concepts, and attitudes of an individual or group speculative theoretical rather than demonstrable
anthropology the science or study of humankind, their origins, customs, traditions, culture
misconception interpreted incorrectly
Much of the conflict between scientists and Christians is on a false basis. In certain cases neither the scientist nor the Christian recognizes the limits of his respective authority. This produces problems. Science, by its very nature, should limit itself to describing the products of creation. Science can also describe a process if the process is observable and repeatable. Science cannot describe the process of creation, however, because it was a past, unrepeatable event. When scientists speculate about the process of creation and the cause and purpose of the world, this is not really science, but an intrusion into the areas of philosophy* and religion. We must be careful to distinguish between science and the speculative* thought of scientists. On this unproven basis many science textbooks exclude God from creation and contradict the biblical account. Many people accept the theory of evolution unquestioningly both as a fact of science and as a basis for their philosophy of life. If man is only a highly developed animal, if he is only the product of his environment, then he is not morally responsible for his actions. But evolution has failed—both as a science and philosophy. In excluding God from creation, evolution fails as a philosophy because it fails to answer such vital questions as these: 1. How did matter come into existence? 2. Where did life originate? 3. What is the purpose of humanity? 4. What is humanity’s destiny? Evolution fails as a science because it lacks sufficient evidence to support it. William J. Kornfield, associate professor of anthropology* in the Universidad Católica del Perú, quotes Loren Eisely, a noted physical anthropologist, on this subject, “The gap between man and ape is not as the early Darwinians saw it—a slight step between a gorilla and a Papuan. . . . Instead it stretches broad and deep as time itself.” Kornfield adds: What distinguishes man from the rest of the primate world and makes him unique is his brain size (more than three times that of the gorilla), his tool-making ability (one of the great hallmarks of man), and his complex language (there is no such thing as a “primitive” language anywhere on earth). (pp. 931–934) Moreover, scientists should not confuse the misconception* of some Christians about the details of creation with what the Bible properly interpreted teaches. Many scientists reject the Genesis account as absurd because of a misinterpretation that conflicts violently with scientific findings. Neither should Christians use a misinterpretation of Scripture to contradict scientific facts.
29 Lesson 1: Genesis, Science, and Creation
The fact that the Bible is not a scientific textbook does not mean that it is untrue. It largely limits itself to the origin, purpose, and cause of creation. It would be pointless for God to give details on how to create a universe. We do not require another universe, and we would be powerless to follow the instructions anyway. There is a tendency to read into the Scripture much that is not there. The Christian should know not only what Genesis says, but also what is left unsaid. He must carefully interpret the Bible, being confident that the true findings of science will agree with scriptural truth rightly interpreted.
FALSE AREAS OF CONFLICT RESULT WHEN
THE SPECULATIVE SCIENTIST
THE CHRISTIAN
— does not recognize that science is limited to describing the product of Creation.
— does not recognize that the Bible largely limits itself to the cause and purpose of Creation.
— teaches speculative theories as if they were science and fact.
— teaches details of Creation about which the Bible is silent.
— uses scientific findings to ridicule and misinterpret the biblical record.
— uses misinterpretations of the biblical record to contradict scientific findings.
— both do not recognize the limitations of language and the way it is used in the biblical records.
Figure 1.5
genealogy an account of the descent of a person, family, or group from an ancestor
chronology an arrangement in the order of occurrence
Finally, both speculative scientists and Christians should recognize the limitations of language in the Genesis account. We would not logically expect God to use the scientific terms of the twentieth century in describing the Creation to Adam or Moses. Instead, He would adapt the language to the understanding of the people and to the forms of expression used by the people who wrote the record. The age of the human race is a major area of conflict. Many scientists point to great antiquity. Bishop Ussher added up the years in the genealogies of the Bible and set the date of Creation at 4004 B.C., but the Bible sets no dates. All efforts to date the origin of man from the genealogies must fail because of two customs of the Hebrew writers: 1) they used the term father for either father or ancestor, and 2) they sometimes omitted persons from a genealogy* who were of little importance. David Dye states: “In view of Oriental genealogical practice, it is safe to assume that only outstanding personages in the line are mentioned” (pp. 153– 154). We find an example of these customs in Matthew 1:1–17 which omits three kings (Ahaziah, Jehoash, and Amaziah) and states that Joram was the father of Uzziah, when he was in fact, his grandfather. Similarly, many Christian scholars believe there are great gaps in the chronology* of Genesis and the race is much older than was formerly believed. From world population growth graphs we can infer back in time in an attempt to see how long man has been on
30 Genesis
the earth. This method gives an estimate of between 10,000 and 5,000 years ago for the creation of man (Morris, pp. 167–169). geology a science that deals with the history of the earth and its life, especially as recorded in rocks
GEOLOGY* Millions of years to form
{
Earth’s crust Ocean’s salt Sedimentary rocks
GENESIS Six days for
{
Creation of all things
Figure 1.6 16 There are several areas of conflict between science and the Genesis account of Creation, but the main point of difference is the a) language used to describe creation. b) genealogical line of succession recorded. c) Darwinian theory of evolution. d) age of the earth and man. 17 There are three common failings in the arguments between speculative scientists and the Bible relating to Creation. In the space provided Write 1 if the statement refers to speculative scientific theory. Write 2 if it refers to the biblical teaching on Creation. Write 3 if it refers to both 1 and 2. �������a Teaches theory as fact �������b Teaches details on which the Bible is silent �������c Ridicules the Bible on the basis of interpretation �������d Does not recognize the limits of science �������e Contradicts scientific findings on the basis of misinterpretation �������f Fails to recognize the limits and usage of language
Objective
1.6
Identify seven theories held by evangelical scholars about the six days of Creation. Days of Creation Genesis 1:1–2:4; Optional reading: Kidner 47–62 What do Scriptures teach and what do scientists say about the age of the earth? Geologists estimate that the earth is many millions of years old. They base this conclusion on the time required for the cooling of the earth’s crust, for the accumulation of salt in the ocean, and for the formation of sedimentary rocks. In search of an explanation, Christian scholars have reexamined the interpretation of Genesis 1. Convinced that God’s Word rightly interpreted is in harmony with the actual facts of science, different ones have suggested various theories about the days of Creation.
31 Lesson 1: Genesis, Science, and Creation
VIEWS OF THE DAYS OF CREATION 1. Traditional View 2. Gap Theory Literal 24–Hour Days Creation
Re-creation in Six 24–Hour Days
Figure 1.7
catastrophe a momentous tragic event ranging from extreme misfortune to utter ruin
1. The Traditional View. According to this view, Genesis 1 is said to refer to six 24–hour days of creation. This interpretation is questioned because of its conflict with the theories of speculative scientific thought concerning the antiquity of the earth. Assertions of great antiquity are based on circular arguments that are, in turn, based entirely on the assumption that evolution is true. Fossils and rocks are assumed to be billions of years old. Biostratification and radiometric datings are also based on this assumption. The geological dates were all assumed long before radiometric dating was invented. The amount of sediment in the oceans seems to indicate their age as 10 million years rather than 1 billion as claimed by evolutionists. The amount of silicon and nickel washed into oceans appears to indicate an age of only 8000 to 9000 years instead of 1 billion years (Wilson, pp. 857– 865). Scientists took rocks from a volcano formed 200 years ago, and the potassium-argon radiometric dating method gave an age of 160 million to 2.96 billion years instead of 200 years (Journal of Geophysical Research, p. 4606). These examples demonstrate the difficulties inherent in dating the earth by means of calculations and techniques based on assumptions. 2. The Gap (Re-creation) Theory. Those who support this theory believe that Genesis 1:1 refers to an original creation in the remote past. This creation was destroyed when Satan and his angels rebelled (Ezekiel 28:12–15; Isaiah 14:9–14; 2 Peter 2:4; Jude 6). Divine judgment on the earth left it in a chaotic condition (Genesis 1:2; Isaiah 24:1; Jeremiah 4:23). Genesis 1:2 should be translated, “The earth became formless and empty,” instead of “was formless and empty.” This cataclysm marked the end of a vast period in which geological changes and prehistoric events took place. It was followed by a re-creation, as described in Genesis 1:2–2:3, which took place in six 24–hour days. This theory would 1) account for the antiquity of the earth, 2) allow for the possibility of pre-Adamic, prehistoric man, and 3) still interpret literally the days of Genesis 1. But this theory faces serious difficulties. Oswald T. Allis, a Hebrew scholar, states that changing the translation of the verb from was to became in Genesis 1:2 is “at least a doubtful rendering” (p. 155). Does the Bible really teach that the fall of Satan resulted in a universal catastrophe*? The descriptions of chaos supposedly connected with Satan’s fall (Isaiah 24:1; Jeremiah 4:23) are clearly prophetic, concerned with the future, not the past. It appears that Genesis 1:2 refers not to a ruined earth, but rather to the first stage of an incomplete creation.
32 Genesis
18 We must always interpret a text in the light of the passage where it is found (its context). Read Jeremiah 4. In its context, verse 23 refers to a) the Babylonian invasion of Judah. b) the destruction that resulted from Satan’s fall. c) a future judgment on the whole earth. d) the rebellion of Satan and his angels. 3. Theistic Evolution Figurative use of term day
4. Pictorial Day Theory Six-day revelation
Figure 1.8 theistic related to belief in the existence of a god or gods figurative expressing one thing in terms normally denoting another with which it may be regarded as similar
3. The Theistic* Evolution Theory. Those who hold this view interpret the Genesis account figuratively*. They suggest that God used the process of evolution to gradually develop life forms, including man. At a certain point of development, the human animal was given a soul and became truly man. This theory allows for the great antiquity of the earth and of man, but it faces serious problems in the account of Eve’s creation and the solidarity of the human race. “From one man he made every nation of men” (Acts 17:26). If Adam were merely one of many human creatures spread throughout the earth, there would be no unity. He would not be the head of the race. His disobedience and fall would not affect the whole race as the Bible teaches (Romans 5:12–19). This theory concedes too much to speculative science, which has no evidence to indicate that man has evolved from a lower animal. Professor Colin Patterson, senior paleontologist of the British Museum of Natural History, wrote that statements about ancestry are not applicable in the fossil record but are made-up stories (p. 45). Pictures of ancestral humans are highly imaginative reconstructions based on a very small number of doubtful bone fragments. 19 State one way that theistic evolution differs from the evolution taught in science textbooks. ................................................................................................................................ ................................................................................................................................ 20 According to theistic evolution man became truly human by a) the prehuman animal developing a soul. b) descending from Eve who was the mother of all. c) exclusion from the evolutionary process of all other animals. d) the basic biblical fact of creation. 4. The Pictorial-Day Theory. Supporters of this theory teach that creation was revealed by God in six days and not accomplished in six days. It leaves to science the description of the time and process of creation and insists that the purpose of the Genesis account is not scientific but religious. Its purpose was to show that the universe had its origin in God. Kidner (p. 58) points out that this theory is weakened by a misunderstanding of the word made in Exodus 20:11. Something that is not there is read into the Genesis account and seems contrary to the natural interpretation of the passage.
33 Lesson 1: Genesis, Science, and Creation
21 A good point of the Pictorial-Day theory is that it shows a) Genesis is figurative rather than realistic. b) there is a spiritual nature of man. c) Scripture and science have different aims. d) Creation took place in consecutive ages. 5. Universal Flood Theory Six 24–hour days Flood produced geological phenomena
VIEWS OF THE DAYS OF CREATION 6. Alternate-Day-Age Theory Six 24–hour days separated by ages Day 1
Age
Day 2
Age
Day 3
Age
Day 4
Age
Day 5
7. Age-Long-Day Theory Six long periods of creation Age
Day 6
Day 1
Day 2
Day 3
Day 4
Day 5
Day 6
Age
Age
Age
Age
Age
Age
Figure 1.9
deluge an overflowing of the land by water
5. The Universal Flood Theory. Proponents of this view claim that God created the earth in six literal days. Many scientists have greatly overestimated the earth’s age. They say that the deluge* produced such a tremendous upheaval of the earth’s surface that geological strata were deposited in a short time. (Some scientists calculate that under normal circumstances it would take 1000 years to accumulate 30.5 cm., or 12.5 inches, of stratified rock.) Animal and plant life buried by the upheaval produced the fossil deposits and oil and coal beds. One version of the theory suggests that God produced the deluge by tilting the earth to its present 23.5 degrees. Vast tidal waves resulted which caused stratification and abrupt changes in climate and seasons. This tilting of the earth would explain the mystery of Siberian mammoths found frozen in the ice in a perfect state of preservation. Holdcroft notes facts that favor this theory, and they include these: 1) On the surface of some strata there is an absence of erosion; 2) a single fossil has been found to pierce two or more strata; 3) creatures have been found buried in one piece and fossilized without evidence of decomposition; and 4) fossils have been found widely dispersed from their natural habitat (p. 133). In addition, this theory suggests that there was a vast water vapor canopy around the earth, that is, the waters above the firmament or sky (Whitcomb). A band of the stratosphere 30 miles above the earth has a temperature of 170 degrees Fahrenheit (77 degrees Celsius), which would maintain this canopy in the form of transparent vapor because of the very low atmospheric pressure. This suggests that the water canopy produced a greenhouse effect, resulting in tropical conditions all over the earth. The canopy also filtered out cosmic rays that could account for the long life spans recorded in Genesis. To produce the universal flood, God condensed the canopy and also caused the waters beneath the earth to erupt (Genesis 7:11). Was there enough water to produce a universal flood? Yes, this water, which is still on the earth today, is more than enough to produce a universal flood. If the present land masses were bulldozed into the
34 Genesis
sea to produce a smooth earth, the approximate water level would be 9000 feet over the whole earth (Davies p. 93). Where did all the water go? Just reverse the process, restore the vast sea basins, and raise up the land masses. The waters would then recede from the land (Genesis 8:3). God had only to repeat what He did in Genesis 1:9–10. Opponents of this theory argue that glaciers could have made these extraordinary deposits of vegetable and animal debris, and that not all stratified rock is laid by water. Moreover, scientific dating methods set the age of many fossils at millions of years before the biblical flood. 22 List one argument used by the Universal Flood theorists and give one statement that is in opposition to it. ................................................................................................................................ ................................................................................................................................ 6. The Alternate-Day-Age Theory. Advocates of this view suggest that the days of creation are either 24–hour days or short periods of time separated by vast geological ages. In the periods called days God carried out the creative activity. This theory reads into Scripture something that is not there. However, it does match recent scientific thought. Faced with the complete absence of links in the fossil record, many scientists now admit there is no evidence for linear descent between species. Each species appears in the strata suddenly and is complete. Speculative scientists are searching for a new theory to fit the facts. One such theory suggests the sudden occurrence of an offspring very different from the parents. The theory has been named “salutary evolution,” “systematic mutations,” or the “hopeful monster theory.” Dr. Theodosius Dobzhansky, the great geneticist of Columbia University, says that these theories amount only to giving more or less fancy names to imaginary phenomena (Flannagan, p. 131). 7. The Age-Long-Day Theory is also called The Progressive Creation Theory. Those who support this theory point out that the word day is sometimes used in the Bible to refer to a period of time during which some event takes place, and not only for a 24–hour day. In Genesis 2:4 (KJV, RSV) the entire creation period is summed up “in the day that the Lord God made the earth and the heavens.” We read of the day of the Lord (Isaiah 2:12; 13:6, 9; Joel 1:15; Zephaniah 1:7; Zechariah 14:1). The day of salvation (2 Corinthians 6:2) is spoken of, and Jesus refers to “my day” in John 8:56. All of these refer to periods of time or the time in which something happens. The days of Genesis 1 can also be interpreted in the same way. This figurative use of the word fits the literary structure of Genesis 1. In the original Hebrew, Genesis 1 is written in poetry, and it is sometimes called “The Hymn of Creation.” Morning and evening refer poetically to the beginning and end of an era or age. In this theory the creation days are consecutive ages in which the creation activity took place. This theory has problems because the terms day and day age are equally probable translations. It also caters to the whims of speculative
35 Lesson 1: Genesis, Science, and Creation
scientific thought and degrades God’s omnipotence. Did He really need millions of years to create Adam when He only needed a few seconds to create wine from water (John 2:6–10)? 23 The Age-Long-Day Theory is based upon a) a 24–hour day with ages between. b) long stages of time in which the earth came to be formed. c) a term meaning longer than our 24–hour days. d) Scripture references referring to the day of the Lord. With no possibility of anyone’s going back into the past to witness and record creation, accepting any of the seven theories must be a matter of faith. Even atheistic evolution is a matter of faith—a firm belief that there is no God or no supernatural and that everything came about by chance. Dr. D. M. S. Watson, who made evolution popular, reminded his fellow biologists of the common religious faith they shared. He said that evolution itself is accepted by zoologists not because it has been observed or can be proved by logical coherent evidence. It is accepted because special creation, the only alternative, is clearly incredible (Dewar, p. 165). One great professor contends that faith in the idea of evolution depends upon reluctance to accept the doctrine of special creation. Science is always discovering new data, rejecting past theories, and forming new conclusions. We cannot risk identifying our position with anything as changing as scientific theories. Neither should we teach as fact the Christian theories that we have just examined. We may have our preference and find one or another to better fit both the Scriptures and scientific facts. But they are still theories—reasoned opinions about the process that God used. Finally, whatever conflicts may arise, one thing is certain: we do not need to lose faith in God’s Word. We rest assured that future discoveries, if properly interpreted, will solve many of the supposed contradictions of today and throw further light on the Bible record. 24 Match the theory (right) with the statement which best describes it (left). �������a Creation activity took place in consecutive ages. �������b Days of creation can be either 24 hours or short periods of time.
1) Pictorial-Day 2) Universal Flood 3) Alternate-Day-Age 4) Progressive Creation
�������c God revealed creation in six days. �������d Biblical reference to days refers to periods of time not 24–hour days. �������e God created the earth in six literal days. 25 One area of agreement between modern science and the Bible is a) that man was a separate creation. b) the precreation condition and order of events that occurred. c) in the theory of light and darkness. d) the poetic writings which covered all aspects of creation.
36 Genesis
26 State which theory you favor and give one reason for your choice. ................................................................................................................................ ................................................................................................................................ 27 List two ways in which the theory of evolution has failed. ................................................................................................................................ ................................................................................................................................ 28 In your opinion, what attitude should Christians take toward scientific discoveries and theories? ................................................................................................................................ ................................................................................................................................
37 Lesson 1: Genesis, Science, and Creation
Self-Test 1 After you have reviewed this lesson, take the self-test. Then check your answers with those given in your Student Packet. Review any questions you answer incorrectly. True-False. Write T in the blank space preceding each TRUE statement. Write F if the statement is FALSE. ������� 1 Knowledge of the book of Genesis affects our understanding of the rest of the Bible. ������� 2 Genesis was originally named Bereshith, which means “in the beginning.” ������� 3 Since Genesis and modern science disagree about the origin of the universe, this biblical book need not be read by Christians today. ������� 4 Because Genesis is a historical book, it has no relationship to books of the New Testament. ������� 5 There is no foundation of Christian principles found in the book of Genesis because it was written for Israel. ������� 6 Genesis is the first book of the Torah or books of the Law. ������� 7 Since many topics are scarcely mentioned in other Old Testament Scriptures, Genesis is not important for Bible study. ������ 8 Some of the first themes mentioned in Genesis reappear in the book of Revelation. ������� 9 Three centuries before Christ, the Old Testament was translated into Greek. �������10 One purpose of the book of Genesis is to show how God initiated redemption’s program by choosing a people for himself. �������11 Old Testament writers imply that there were several authors of the Pentateuch. �������12 The narrative style of the Pentateuch confirms Moses’ authorship. �������13 Archaeology has proven that many customs described in Genesis reflect the times of the authors accepted by the Documentary Theory. �������14 Scribes sometimes changed the original names for more current ones so that the names would be more easily understood. �������15 Changes of names affected the truth of the text and divine inspiration of the Scriptures. �������16 The Documentary Theory states that the biblical history of humankind shows simply a search for God. �������17 According to the Documentary Theory, passages using the name Jehovah are from the J document. �������18 There is positive external evidence that editors wrote the Pentateuch. �������19 The J E D P theory considers the book of Deuteronomy to be a fraud.
38 Genesis
�������20 Duplicate accounts of biblical events would indicate that several men wrote the Pentateuch. �������21 In Hebrew literature there is usually a general account followed by a review of important details. ������� 22 Conflicting accounts may not refer to the same event, but to similar events. �������23 Science should limit itself to describing the process of creation. ������ 24 Darwin’s evolutionary hypothesis is true science because it is based on fact. �������25 Humans are not morally responsible for their actions since they are the product of their environment. �������26 Evolutionary theory answers the basic question of how matter came into existence. �������27 The Bible is not a science textbook. ������ 28 A weakness of the theistic evolution theory is the denial of the unity of humankind. ������� 29 Christian scholars are united in their opinions about the six days of creation. ������ 30 The Gap theory refers to re-creation after a long period of prehistoric changes. �������31 The Traditional view agrees with the scientific view about the antiquity of the Bible. �������32 Christians should not fear truth from any source, but trust whatever is really true will agree with God’s Word. �������33 The deluge theory correctly answers geological calculations of the earth’s age based on stratified rock, fossils, oil, and coal. �������34 God expects people to discover the process of creation. �������35 God did not accomplish creation in six days, but He revealed it because the purpose of Genesis is not scientific. �������36 The Alternate-Day-Age Theory harmonizes a creation done by command and 24–hour days. �������37 The original Hebrew account of Genesis is sometimes called “The Hymn of Creation” and is written in poetry. �������38 One purpose of Genesis was to tell the origin of a people through whom God would send the Redeemer. �������39 Genesis chapters 12 to the end correspond to God’s dealing with mankind. �������40 Both science and the Bible agree that the higher animals and humans were the last to appear on earth.
39 Lesson 1: Genesis, Science, and Creation
Answers to Study Questions 15 b) God’s redemptive program initiated by choosing His people. 1 b) Greek translation called the Septuagint. 16 d) age of the earth and man. 2 d) “origin or beginnings.” 17 a b c d e f
1 2 1 1 2 3
3 c) gives the historical foundations for moral and legal codes. 18 a) the Babylonian invasion of Judah. 4 a) an introduction to the main New Testament themes. 19 Theistic theory—God made everything through the process of evolution. Atheistic—all life developed by chance. 5 a b c d
2) Joshua 23:6 3) Daniel 9:11–13 1) Ezra 3:2 3) Daniel 9:11–13
20 a) the prehuman animal developing a soul. 6 a b c d e
2) Qualifications of Moses 4) Archaeology 1) Scripture references 3) The narrative itself 4) Archaeology
21 c) Scripture and science have different aims. 7 c) scientific investigation and analysis. 22 Your answer could include: absence of erosion of some strata; piercing of two or more strata by a single fossil; finding creatures buried en masse and fossilized without decomposition; wide dispersion of fossils.
Your answer. Could include: glaciers could have deposited vegetable and animal debris; not all stratified rock is made by water; radioactive dating sets the age of many fossils many years before the record of the Flood.
8 d) unknown editors put the Pentateuch together after the Babylonian exile. 23 d) Scripture references referring to the day of the Lord.
40 Genesis
9 J for Jehovah (or Yahweh). Passages using this name for God are supposed to be from the J document. E is for Elohim and for the document supposed to be the source of the passages that use this name for God. D for Deuteronomy, which is considered to be a fraud. P for Priestly Source supposed to have written the passages about the Levitical priesthood. 24 a b c d e
4) Progressive Creation 3) Alternate-Day-Age 1) Pictorial-Day 4) Progressive Creation 2) Universal Flood
10 b) archaeology, terminology, customs, and monuments. 25 b) the precreation condition and order of events that occurred. 11 a b c d
1 2 2 1
26 Your answer. Either the Alternate-Day-Age or the Progressive Creation theory seems to agree best with both sound principles of Bible interpretation and scientific discoveries. 12 Any two of the following: Different literary styles, duplicate accounts, conflict in accounts, different names for God. 27 Your answer. As a science it lacks evidence to prove it. As a philosophy it cannot account for the origin of life and matter or show the purpose and destiny of man. 13 Different literary styles: Writers often use different styles for different subjects. Duplicate accounts: Hebrew literature usually gives a general account and then elaborates on important details. Conflict in accounts: These do not refer to the same event but to similar occasions as can be seen by examining the details. Different names for God: Some passages use both Elohim (the general term for deity), and some use Yahweh (the covenant name). Some passages use neither. This is not a good basis for their argument. 28 Your answer. Christians should not fear truth, but trust that whatever is really true will agree with God’s Word. 14 Creation—Chapters 1 to 2 Fall to Flood—Chapters 3 to 8 Flood to Nations—Chapters 9 to 11 Chapters 12 to 25—Abraham Chapters 25 to 36—Isaac and Jacob Chapters 37 to 50—Joseph
41 Lesson 1: Genesis, Science, and Creation
2
God and the First Family In this lesson we will follow the Hebrew literary pattern that we talked about in Lesson 1: first a general account, then a detailed study of matters important to the theme. We have had an overview of Genesis as we saw its theme and structure. We saw something about the power and nature of the Creator. But now we want to go back and study more about God and man and the relationship between them. Genesis 2:4–25 is a sequel to the general account of creation. In Genesis 1:1– 2:3 we see God in relation to His universe as a whole. But chapter 2 focuses our attention on man. Everything is related to him: the garden, trees, rivers, and animals. Even the primeval wasteland of what appears to be creation’s third day waits for the coming of its lord (2:5). God reveals himself not only by His majestic title Elohim, but also by His personal, intimate name which shows His relationship to man. He is Yahweh Elohim—the Lord God. We see in this section His tender concern in providing everything that humans need for a happy life. This provision includes a family! How amazing to see how much of Genesis deals with the family and family relationships. In this lesson we find the first family—how God blessed them and how Satan tempted them. It seems that Satan is attacking the family in our day more than ever before. Many homes, even of Christians, are breaking up. How important it is, then, for us to be aware of God’s provision for a happy family and how to resist Satan’s attacks against it.
the activities...
◊ Study the lesson according to the procedures given in Lesson 1. ◊ Work through the lesson development, answering each study question, reading all Scripture references, and looking in the glossary and dictionary for the meanings of words that are unfamiliar to you. ◊ Take the self-test when you have completed the lesson, and check your answers with those provided in the Student Packet.
43 Lesson 2: God and the First Family
the objectives...
2.1
State how Elohim is used and name six characteristics of God seen by looking at His creation.
2.2
Explain an alternate writing of Yahweh, two translations, and the basic emphasis in its use.
2.3
Describe man’s uniqueness in nature and position, and the responsibility this involves.
2.4
Name some human characteristics we have because we are made in God’s image
2.5
Explain how God has prepared man for two worlds.
2.6
Cite evidence concerning the historical nature of Genesis 2, and tell what it teaches about God’s will for mankind.
2.7
Recognize applications from Genesis 2 about God’s help for His people today in their homes and families.
2.8
Explain how God give man opportunity for moral growth.
2.9
Explain what brought about the fall of man.
2.10 Identify the tempter and his tactics in Genesis 3. 2.11 State aspects of the temptation that Satan often uses now. 2.12 Compare the results of the Fall, seen in Genesis 3, with the New Testament truths that they illustrate. 2.13 Explain Genesis 3:15 and the symbolism in God’s provision of clothing.
the outline...
1 God the Creator and Lord a Elohim: God the Creator b Yahweh: Jehovah Our Lord 2 Man the Creature a Made in the Image of God b Prepared for Two Worlds 3 Eden: God’s Provision for Man a Home and Family b Responsibility and Growth 4 The Fall: Sin Enters a The Tempter and Temptation b The Consequences c The Hope of Redemption
44 Genesis
Objective
2.1
State how Elohim is used and name six characteristics of God seen by looking at His creation.
God the Creator and Lord Genesis 1–2
Read and reread Genesis 1:1–2:3. Try to distinguish the movement and form of the narrative. If your Bible divides the material into paragraphs (as the New International Version and the Revised Standard Version do), notice how these correspond to the creative acts. Observe 1) the characteristics of the narrative, 2) the repetition of certain words and phrases, and 3) the progression.
Genesis 1:1–2:3
Elohim: God the Creator
What is the greatest revelation of Genesis 1? It is not the details of creation, as interesting as they may be. Nor is it the description of man, although that is important. It is, rather, that there is a God, and through Him all things came into being. Genesis 1:1 is the answer to the atheist, who denies the existence of any god; to the animist, who lives in fear of spirits and tries to please them; to the polytheist, who worships many gods; to the materialist, who thinks that matter is the ultimate reality; to the dualist, who believes that good and evil co-exist forever; to the pantheist, who makes no distinction between God and things He has created; and to the evolutionist, who argues that all things are the result of blind chance. Beyond the universe there is an eternal, uncreated Being who is superior to His creation: “In the beginning God . . .” 1 Based on your reading of Genesis 1, circle the letter preceding each TRUE statement. a The greatest revelation of Genesis 1 is that there is a God who created everything. b We get the impression that Creation means to remake something that was already in existence. c Genesis 1:20 refers to the waters producing creatures to live therein. d In Genesis 1:25 we can see a relationship to the theory of evolution. e The word GOD occurs more often than any other word in Genesis 1:1 to Genesis 2:3. f Genesis 1:1 appears to be a summary of the whole account of creation.
GENESIS 1:1 THE ANSWER TO
Atheism: Polytheism: Animism: Materialism: Dualism: Pantheism: Evolution:
belief in no god many gods worship of spirits matter only both good and evil God in everything only blind chance Figure 2.1
45 Lesson 2: God and the First Family
2 List two statements that are repeated over and over in Genesis 1:1–2:3. ................................................................................................................................ ................................................................................................................................ 3 State briefly the significance of each statement identified in the previous question. ................................................................................................................................
environment the circumstances, objects, or conditions by which one is surrounded
................................................................................................................................ The creation account presents a detailed picture of God: He is the God of creation, majesty, and power. He is introduced by the title Elohim, the general term for God. Elohim is a plural word that takes a singular verb when referring to God, showing that He is one. The plural is the plural of majesty and refers to His might, His exceptional dignity, and His unlimited greatness. In Him are found all the divine attributes. God’s power and authority are revealed in His creative acts. Man can convert matter into energy, but God can convert energy into matter (Hebrews 11:3). There is creative power in His word. The repetition of the phrases “Let there be” and “It was so” emphasizes that decree and accomplishment are the order of God’s work. What He speaks becomes a reality. He is the God of purpose, order, and progression. Step by step, in an orderly, progressive manner the Creator accomplishes His work. Each stage is purposeful and is a preparation for what follows. First, He created the universe in its unfinished condition. Then the Spirit moved upon the primitive chaos and gave it shape and order. The waters above were then separated from the waters below. Land emerged and vegetation sprang up. Then as we continue on through Genesis 1 and 2, we see Him accomplishing higher types of work until He finally created man, the crowning work of His creation. He is the God of wisdom, provision, and perfection. God makes abundant provision for the needs of all His creatures. In His wisdom He prepares a life-sustaining environment* for each of His creatures. He gives them bodies, characteristics, and a balanced ratio of reproduction for continued life for each species. He prepares the atmosphere, air currents, and a ratio between water and land that gives a pleasant climate and irrigation system for the earth. He carefully attended to and provided for many other essential details also. God’s provision is generous, far beyond the mere needs of man. The work of the Creator is perfect. In each step of creation God sees that it is “good,” perfect in its particular stage of development. Each step fulfills its purpose and conforms to God’s plan. Finally, when He completes His creative work, God sees that it is “very good” (1:31), perfect in every detail. This perfect work is a source of encouragement to the believer who struggles to overcome his or her imperfections. The God of the “new creation” not only begins a good work in us, but also carries “it on to completion until the day of Christ Jesus” (Philippians 1:6). He is the God of personality and love. The Creator is a personal God, not just some great force that produced the universe and set the laws of nature in motion. He speaks, He sees, He rejoices over the world He has created. He
46 Genesis
plans and works with special care to create in His own image* someone who can share His interests and respond to His love. We see hints of the triune (three-in-one) nature of God in the creation account. In Genesis 1:26 God said, “Let us make man in our image, in our likeness.” To whom was He talking? The angels? If so, this is the only mention of their part in the creative work. But we do find other passages that help us interpret this Scripture. “The Spirit of God was hovering over the waters” (Genesis 1:2). The New Testament mentions the involvement of the Son telling us that “In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made” (John 1:1–3). “He is the image of the invisible God, the firstborn over all creation. For by him all things were created” (Colossians 1:15–16). These Scriptures indicate that the Father, Son, and Holy Spirit acted together in creation so closely that the writer could say, “God had finished the work he had been doing . . . he rested from all the work of creating that he had done” (Genesis 2:2–3).
image exact likeness
4 When referring to the acts of God, as seen in the Creation story, we give Him the general title of................................................................................................... 5 The crowning work of God, as seen in Genesis chapter 1 is.............................. 6 Three characteristics of God are listed as a) spiritual, progressive, and moral. b) orderly, purposeful, and progressive. c) rational, moral, and masterful. d) spiritual, orderly, and responsible. 7 Circle the letter preceding each TRUE statement. a Genesis 1:4 indicates the acceptability of fortune-telling. b Every step in the Creation conformed to God’s plan. c Genesis 1:26 clearly shows that God is one being, not triune. d Each stage of creation had its boundaries in the concept of evening and morning. e The governing power given in Genesis 1:16 indicates power to control man’s destiny. 8 In your notebook list as many characteristics of God as you can remember.
Objective
2.2
Explain an alternate writing of Yahweh, two translations, and the basic emphasis in its use. Genesis 2:4–25
Yahweh: Jehovah Our Lord
Genesis 2 shifts the emphasis in the account of creation and shows us more about God’s character. The general account of creation in Genesis 1 calls God by the title for deity, Elohim. The special account in chapter 2 uses God’s personal name, Yahweh, together with Elohim (Lord God). Yahweh may be defined as “the eternal, self-existing one” (Exodus 3:14).
47 Lesson 2: God and the First Family
No one is sure just how the name Yahweh should be spelled or pronounced. Since in Hebrew only the consonants are written, the reader supplies the vowel sounds as he reads the word. So, in the Old Testament original we have only the Hebrew letters that can be transliterated (written in our alphabet) as YHWH, YHVH, or JHWH. At some period in history the Jews stopped pronouncing this name aloud. (This was probably to avoid the danger of taking the Lord’s name in vain.) In time the pronunciation was forgotten. Various versions of the Bible use Yahweh or Jehovah. Others translate it as the Eternal or Lord. Some use LORD (in capitals) to distinguish it from Lord, the translation of another name of God. The word lord indicates a relationship— one who has power over others or to whom service and obedience are due. Whatever the translation may be in your Bible, remember that it is God’s personal name which expresses His covenant relationship with His people, His lordship over them, His grace, and His mercy. 9 The personal name for God refers to a) the eternal Lord. b) His creative power. c) the triune God. d) God’s provision to all His creation. 10 Circle the letter preceding each TRUE statement. a In Genesis chapter 2 the Hebrew term for God is Elohim. b Jehovah is one way of writing God’s personal name. c The basic emphasis of Yahweh is God’s relationship to man. d The same word for God is used in all Bible translations. e Because the original Hebrew is specific in its spelling we can be sure of the exact translation of the name Yahweh.
Objective
2.3
Describe man’s uniqueness in nature and position, and the responsibility this involves.
Man the Creature Genesis 1:26–2:25
adaptation adjustment to environmental conditions
We can learn much about our nature, needs, and responsibilities from Genesis 1–3. Yet many people treat this account as a myth—a story invented to give a supernatural origin to natural phenomena or events. Is it because they reject the supernatural? Or do they deny their own nature because of the responsibility that it involves? Whatever the reason, many people still cling to the theories proposed by the higher critics in the nineteenth century. Adjusting to the theory of evolution, higher critics taught that the Hebrew religion had developed as an adaptation* of the beliefs of the surrounding nations. They pointed out similarities between Israel’s religion and the polytheistic religions of that area. There are similarities, but we believe that the adaptation was in the opposite direction. Archaeologists have discovered Babylonian and Assyrian clay tablets which contain their account of creation. Like the Genesis record, these tablets
48 Genesis
pagan a follower of a polytheistic religion
say 1) that at first a watery chaos covered the earth, 2) that light preceded the creation of the heavenly bodies, and 3) that man was made from clay and from the blood of the earth. But these records contain some non-scriptural, polytheistic ideas. These creation stories are probably a corrupted version of the true account handed down by the descendants of Noah. With the passing of time and the rise of polytheism, the record was changed to fit pagan* beliefs. The Genesis account of the origin of man was given by divine revelation. The Bible record shows the purpose of God and special care of God in making him. The geographical details and genealogies are characteristics of a historical record, not of a myth. In the rest of the Bible, genealogies that go back to Adam (1 Chronicles 1:1–27; Luke 3:37–38) and mention of Adam and Eve show them as real people, not myths or just symbols (Job 31:33, KJV; Romans 5:14; 1 Corinthians 15:22, 45; 1 Timothy 2:13–14; Jude 14). 11 Critics claim the Hebrew religion developed through a) historical records of Assyrian religious beliefs. b) adjusting polytheistic beliefs to suit their own purposes. c) integration of various religions in the area. d) myths and symbols of religion during that time. 12 The Genesis account of the creation of man shows a) the purpose and special care of God for man. b) Adam and Eve as symbols of the creative process. c) doctrines similar to polytheism. d) the application of spiritual events to natural causes.
Objective
2.4
Name some human characteristics we have because we are made in God’s image. Made in the Image of God
unique being without a like or equal
More than half of the creation account is about man’s beginning. What goes before is preparation for the climax—the creation of man. (We speak of man in a general sense referring to both Adam and Eve, men and women, the human race.) Man is both the crown of creation and a distinct creation. God made our earth to provide a home for man! In Genesis 1 the Hebrew word for create (bara) is used on three occasions: 1) in 1:1 of the total creation, 2) in 1:21 of animal life, and 3) in 1:27 of man. In each place the word refers to bringing something new or extraordinary into existence. In 1:27 bara is used three times to stress the unique* status of man (Allis, p. 12). The creation account shows us three aspects of this unique status: 1) his dignity, 2) his authority, and 3) God’s concern for his need.
49 Lesson 2: God and the First Family
13 For each aspect of man’s status in creation (left) match the Scripture reference (right) on which it is based: �������a The dignity of man �������b Man’s relation to the rest of creation �������c God’s first command
1) Genesis 2:15 2) Genesis 1:28 3) Genesis 1:26–27
�������d Man’s work and care for the earth
immortal exempt from death moral relating to principles of right and wrong endowed provided or equipped at no cost conscience sense of the moral goodness of one’s own conduct rational having reason or understanding responsible able to answer for one’s own conduct lordly grand, noble dominion supreme authority
Man has been given great dignity. He stands apart from the rest of creation because he has been created in the image of God and has been given authority over nature. What does “in the image of God” mean? It cannot be physical likeness, because “God is spirit” (John 4:24). But man is made in God’s image in several respects. 1. He is a spiritual creature as well as a physical being. He worships. “God . . . breathed into his nostrils the breath of life” (Genesis 2:7). As a result, he has an immortal* spirit that is capable of loving His Creator and communing with Him. 2. He is a moral* being endowed* with a free will, the capacity to choose (unlike the animals that are ruled by instinct). Along with this liberty, God gave him a conscience* to act as a judge to condemn or approve his conduct. 3. He is a rational* creature capable of thought, imagination, reason, and speech. 4. He is an active, responsible* creature who is able to do purposeful work. He can plan his actions according to principle and overcome obstacles to reach his goals. 5. He is a creative being with an appreciation of beauty, order, and progress, and the urge to create them. 6. He is a lordly* being to whom God has given dominion* over the earth and its creatures. Someone has said that man has a spirit with which to commune with God, a will with which to obey Him, and a body with which to serve Him. Man still possesses the divine image, in spite of the Fall (Genesis 9:6), but the image is marred morally and spiritually. A great purpose of God is the complete restoration of His image in man (Romans 8:29; Colossians 3:10). This is a gradual process in the believer which will be completed at the second coming of Christ (2 Corinthians 3:18; 1 John 3:1–3). 14 The statement “created in the image of God” means man is a) physical, creative, and purposeful. b) restored, privileged, and progressive. c) created with godly instincts, and is conscientious. d) spiritual, rational, and responsible. Man was given authority and responsibility. God made man king over the animal world by giving him dominion over every living creature (Genesis 1:28). Also, the vegetable kingdom was to serve man for food (1:29–30). But authority and privilege were not to be abused. In God’s plan man is to be God’s responsible representative and steward on earth. Not only was man to subdue the earth (cultivate it), he was also to care for it (1:28; 2:15). This implies that
50 Genesis
he must not squander natural resources nor wantonly (without reason or excuse) kill God’s creatures. Cultivating the earth and caring for it also imply that man must work. Some people mistakenly think that work is the result of the Fall— part of the curse. The Bible, however, teaches us that work is a blessing. (It is the burdensome toil, exhausting and seemingly fruitless labor, that is a part of the curse.) God’s blessing on man gave him privilege together with work and authority together with responsibility. CREATED IN THE IMAGE OF GOD Spiritual Moral Rational Active
Immortal Responsible Creative Lordly
Figure 2.2 In order to carry out their task, the first marriage partners were commanded to be fruitful. Their descendants were to populate the earth. Does this mean that God wants us all to have big families? Or was it a command for a specific time? The same order was given only once more in the Bible. The command was given to Noah and his family after the Flood when there were only eight persons on earth. The problem today is not how to fill the earth, but how to keep the growth rates within limits so the earth can sustain its population. The marriage relationship and reproduction are part of God’s original blessing and not a sinful result of the Fall. Children are a heritage from the Lord (Psalm 127:3–5). The lives of our children are sacred—not to be destroyed either before or after birth! And yet, conditions sometimes exist in which it is not a blessing to have children (Matthew 24:19–20; 1 Corinthians 7:25–28). In this “present crisis” believers must maintain their respect for life and not resort to abortion to limit population growth. Finally, we see the importance of man in God’s provision for his rest and renewal. The creative work of God was triumphantly consummated in six days, and God rested on the seventh. We must not think of God’s sabbath rest as the cessation of divine activity, but rather His rest marked the completion of His creative work (John 5:17). God blessed the seventh day and set it apart as a day in which man could rest from his labors and be renewed spiritually. The Sabbath was meant to be a holy day of celebration and joy in which man would remember and worship his Creator. The writer to the Hebrews shows that God extends His sabbath rest to man in a spiritual sense also (Hebrews 4:9–10). We may try and try to do enough good things to go to heaven. But when we accept Jesus as our Savior and trust in His completed work at Calvary, we rest from our useless labors of trying to justify ourselves. We enter into His rest. 15 The word bara used in Genesis 1:27 emphasizes that a) God made man out of existing material. b) man is one of the species mentioned in 1:21. c) God was making something new and different. d) God followed His usual method of creation.
51 Lesson 2: God and the First Family
16 God rested the seventh day in the sense that He a) stopped all activity. b) relaxed to renew His strength. c) stopped creating—that work was finished. d) rested to give rest to His creation. 17 Name two aspects of responsibility to God and the world given man by being made in God’s image. ................................................................................................................................ ................................................................................................................................
Objective
2.5
Explain how God has prepared man for two worlds. Prepared for Two Worlds God created man for existence in two worlds. Adam was linked with the creature world by being formed on the same day as the higher animals and by being made from the ground (2:7, 19). The word for man (adam) is like the word for ground (adamah) and emphasizes his earthiness. “The first man was of the dust of the earth” (1 Corinthians 15:47) and was perfectly fitted for life in the earthly environment. And created in God’s image, he was prepared for eternal life in communion with God. A Perfect Body God gave Adam and Eve perfect physical bodies. The Bible does not agree with the ancient Greek view that the human body is evil and a prison of the spirit. The Bible presents the body as good. (Do not be confused by the way the New Testament sometimes uses the word flesh for our sinful human nature. Such passages definitely do not refer to the body.) The Old Testament concept is that human wholeness demands the possession of a physical body. Man is not truly man when separated from his body. The New Testament emphasis on healing and the resurrection confirms this view. God, who gave us a body, wants to keep it well, strong, and healthy. A God-Related Spirit Man belongs not only to the physical, but also the spiritual world. His environment is not just earth now and heaven later. He lives in the overlapping of the two realms. In this respect he is different from the animals and also from the angels. To really live he must draw his life from both environments. The Creator has placed in the earth what he needs for physical life. But He, himself, is the source from which we must draw our spiritual life (Matthew 4:4). If we fail to draw from either source, we are cut off from that part of our environment, and that part of us dies. Most people are only half alive. Thank God that Jesus came to put us in the right relationship with God so that we might “have life, and have it to the full” (John 10:10)! Man was made to communicate with the upward world as well as to exist in the downward one. When God “breathed into his [man’s] nostrils the breath of life” (Genesis 2:7), He imparted His own life to the organism that He had
52 Genesis
created, and man received a spiritual nature as well as a physical one. This dual nature made worship and communion with God possible and became the natural response to God’s desire for fellowship with man. The Lord also gave man the opportunity for this communion. In Eden He probably took the form of a man to walk with Adam and Eve (3:8). Intelligence and Understanding God gave man intelligence and understanding as part of his preparation for both worlds. How do we know that the first man, Adam, was not a dumb animal ruled by instinct and with a low level of intelligence? From the beginning man had a high level of intelligence. We know this because he named the animals. In addition, God gave him authority over the earth, told him about the provision for his needs and those of the other creatures, and gave him physical and intellectual work and moral responsibility (2:15–20). Moreover, when God brought his mate to him, Adam recognized and appreciated her. 18 Circle the letter preceding each TRUE statement. a The biblical concept of the body is the same as the ancient Greek concept. b Man’s environment is primarily concerned with earth now and heaven later. c The God-related spirit is the basis for communion and worship. d The body is the prison of the soul. e The word flesh of the New Testament sometimes refers to our sinful nature. f The New Testament emphasis of healing and resurrection confirms the Old Testament view of the body. g The first man was led by instinct and was on the same level as the higher animals. h Although man is composed of both a spiritual and physical nature, no opportunity is made for using this dual nature.
Objective
2.6
Cite evidence concerning the historical nature of Genesis 2, and tell what it teaches about God’s will for mankind.
Eden: God’s Provision for Man Genesis 1:27–29; 2:4–25
Let us read once more this Scripture passage to discover God’s provision for man’s needs. This should help us enjoy and help others receive the abundant life God wants to give His children. Read the whole passage. 19 Match the title of each paragraph (left) with the Scripture references in Genesis (right). �������a Watering the Ground, Creation of Man �������b Rivers and Minerals Around Eden �������c Man’s Work and God’s Instructions �������d Man, Woman, and Animals
1) 2:15–17 2) 2:18–25 3) 2:4–9 4) 2:10–14
53 Lesson 2: God and the First Family
20 Give two reasons why God includes details about the rivers, minerals, and fruit trees in Eden. ................................................................................................................................ ................................................................................................................................ 21 State one evidence you have seen in the Bible that Adam and Eve were real people, not just a myth. ................................................................................................................................ ................................................................................................................................
Objective
2.7
Recognize applications from Genesis 2 about God’s help for His people today in their homes and families. Home and Family God’s people can look to Him for help in their material needs and also in their relationships. We have the historical basis for this in Genesis 2 and then throughout the rest of the book. A Delightful Home Jehovah God did not place man in a hostile, harsh wilderness. God prepared for him a special, sheltered place in a planted and well-watered garden. The details of God’s providing 1) moisture for the growth of vegetation, 2) the presence of rivers, 3) mineral wealth, 4) fruit trees in the area of Eden, and 5) the name of the Garden itself—all these show God’s interest in our physical welfare and His provision for our needs. God also taught man to work and be a partner with Him in developing the natural resources of the earth. God did not want man to be bored and purposeless. We are created in the image of God and cannot be fully happy without some responsibility. God gave Adam a pleasant task—caring for the Garden. Adam learned responsibility and the joy of achievement as he worked with God and began to subdue the earth. 22 Circle the letter preceding each TRUE statement. a Man’s responsibility for earth’s natural resources is to develop and use them wisely. b God does not require the Christian to work because He has promised to supply all his needs. c Work is part of the curse put upon man at the Fall. d The geographical details in Genesis 2 are simply historical records. e We are responsible for working to meet our material needs but we can also look to God for help. A Companion and Helper God gave man a companion and helper. Being both earthly and heavenly in nature, Adam needed the companionship and help of one of his own kind. God’s words show us His purpose in creating woman and instituting marriage. Of course, it made possible the propagation of the race and the fulfillment of His command in 1:28; however, in 2:18 we see that God’s main purpose for marriage was not sexual fulfillment or childbearing. Rather, it was to give man a
54 Genesis
marital relating to marriage
companion and helper so he could love and be loved. The relationship was to be both physical and spiritual. Woman was to be valued for herself more than for her ability to propagate the race. In forming woman from man’s body, God teaches the equality and interdependence of the sexes. Each one is incomplete without the other. Each one complements the other, and each is made in the image of God (1:27). We see that companionship, mutual help, and family formation are the divine aims of marriage. Long ago a devout commentator observed that woman was not made of man’s head to rule over him, nor of his feet to be trampled on, but from his side to be equal with him, under his arm to be protected, and near his heart to be loved. Jesus pointed out that the creation account provides the divine pattern for marriage. It is of divine origin: “what God has joined together” (Matthew 19:6). It is to be monogamous, one woman for one man; exclusive, leaving all others; profoundly uniting, “the two will become one flesh” (v. 5); permanent. It is sometimes broken by marital* unfaithfulness and divorce, but this is not God’s plan (19:4–9). Marriage is further elevated in dignity and beauty by being used to illustrate the relationship between Christ and His church (Ephesians 5:21–23). 23 State two purposes for which God made woman. ................................................................................................................................ ................................................................................................................................ 24 Match each Scripture reference regarding marriage (right) with the appropriate statement (left). �������a A happy marriage is based on spiritual oneness. �������b Jesus saw principles of marriage in the creation account.
1) Matthew 19:4–9 2) Genesis 2:18–24 3) 2 Corinthians 6:14–15
�������c Companionship, help, and establishing a family are divine goals in marriage. �������d The woman is to be a helper spiritually and physically.
Objective
2.8
Explain how God give man opportunity for moral growth. Responsibility and Growth God gave man the opportunity to develop morally and spiritually. What more could man desire? God had given him: 1. An ideal environment. 2. A pleasant occupation. 3. A companion-helper. 4. Daily fellowship with his Creator. God saw that man needed the opportunity to grow from childlike innocence to positive holiness by using his power of choice. (Holiness is more than the
55 Lesson 2: God and the First Family
purity of innocence. It is purity put to the test and maintained.) Man needed the opportunity to express his love and trust by choosing to obey God. If man disobeyed, he would need an enlightened conscience—the ability to distinguish between good and evil. So, God placed the tree of the knowledge of good and evil in the Garden and made the first prohibition. Obedience would have led to growth in character and divine favor. Disobedience led to spiritual ruin and physical death. 25 God gave man the power of choice so that man would a) show he was wholly independent. b) be conscientious in dealing with others. c) be different from other created beings. d) grow morally and spiritually.
Objective
2.9
Explain what brought about the fall of man.
The Fall: Sin Enters Genesis 3
polygamy having more than one mate at one time
If we read Genesis 2 and 4, we see a startling contrast. In Genesis 2 the scene is peaceful, beautiful, and ideal. But in chapter 4 we see jealousy, hatred, murder, polygamy*, and even the glorification of savage vengeance. How did man fall from his original state of perfection? If it were not for chapter 3, the answers to this question would remain a mystery. Read Genesis 3 now and try to see in your mind every part of the action. 26 Match each Scripture reference (right) to the appropriate title of each division of Genesis 3 (left). �������a Judgment and Promise �������b Clothing Adam and Eve �������c Temptation and Fall
1) 3:1–7 2) 3:8–13 3) 3:14–19 4) 3:20–24
�������d Expulsion from Eden �������e God Questions Adam and Eve 27 Circle the letter preceding each TRUE statement below. a Adam and Eve both ate of the forbidden fruit. b Adam and Eve freely admitted their guilt when confronted by God. c “To dust you will return” means spiritual death for all mankind. d Christ is the promised offspring who would crush the serpent’s head. e Man’s expulsion from Eden symbolizes separation from God through sin. f God did not show His love again to Adam and Eve after pronouncing judgment on them for their sin.
56 Genesis
Objective
2.10
Identify the tempter and his tactics in Genesis 3.
Genesis 3:1–6
The Tempter and Temptation
The great truth of this narrative is that temptation came from outside of man. God did not introduce sin into the world. Neither did He tempt man to sin. Sin is an invasion of God’s perfect creation. And this invasion had a personal source. The Tempter In Genesis 3 we see the tempter as a serpent. The New Testament identifies Satan as the tempter, for we read about “that ancient serpent called the devil or Satan, who leads the whole world astray” in Revelation 12:9. Compare this with John 8:44, Matthew 13:38–39 and 1 John 3:8. Was the serpent literal or merely a form that Satan assumed to gain the confidence of Eve? The curse placed on the serpent itself, comparing it with other animals (Genesis 3:14), would indicate that it was an actual snake. If so, then Satan must have possessed it and used it as an instrument through which to tempt Eve. This would fit Satan’s general method of using others as his agents (Matthew 16:23; Acts 5:3; 2 Corinthians 11:14–15). But how could a serpent speak? Just as speaking was a divine miracle for Balaam’s donkey (Numbers 22:28) I believe the serpent’s speech was a Satanic miracle. The serpent is an appropriate symbol of the devil. In Eden the serpent is described as being more crafty than any of the wild animals (Genesis 3:1). Now the way it glides stealthily along suggests the sly, deceitful way in which Satan comes to whisper his temptations and to plant doubts in one’s mind about the goodness of God and the truth of His Word. How can we account for the evil in Satan? His free will that God had given him made it possible for him to become evil. He could choose either to obey God or to rebel against Him. He chose to disobey and so fell from the high position that God had given him. He is a fallen angel by choice. Second Peter 2:4 and Jude 6 speak of angels who sinned. Across the centuries the church has seen a veiled account of Satan’s fall in the words pronounced against the King of Babylon in Isaiah 14:12–21. 28 Scripture references show us who tempted Eve and brought sin into the world. In the space preceding each quotation write A if the statement is from Revelation 12:9 or B if it is from John 8:44. �������a The ancient serpent called the devil �������b A murderer from the beginning �������c A liar �������d He who leads the whole world astray �������e The father of lies
57 Lesson 2: God and the First Family
Objective
2.11
strategy a careful plan or method tactics devices for accomplishing an end
State aspects of the temptation that Satan often uses now. The Temptation Knowing the strategy* of the enemy will help us resist his attacks. Satan still uses the same general tactics* that he used on Adam and Eve. So let us be aware of them and warn others too about his schemes.
Figure 2.3 1. Using others to present the temptation. Satan did not appear personally to tempt Adam and Eve. He used the serpent to tempt Eve and then used Eve to tempt Adam. Temptation is the strongest when it comes from our loved ones or from people in whom we have confidence. Satan himself masquerades “as an angel of light” (2 Corinthians 11:13–15). 2. Questioning God’s prohibition. Satan did not start by contradicting God’s Word. An outright lie might have caused Eve to react against him. He just suggested that the prohibition was not really from God—“Did God really say?” (Genesis 3:1). He planted in Eve’s mind the idea that a good God would not make such a prohibition. Luther sees the question as directed against the truth of God’s Word. If a person doubts the divine inspiration and the truth of the Bible, half his battle against temptation is already lost. Modern unbelief denies that God has established an absolute code of conduct in His Word. Higher critics even deny that there is an authentic written Word of God. This strikes at the very heart of morality. Without an absolute standard of right and wrong we leave the door wide open to temptation; everyone does as he sees fit (Judges 21:25). 3. Questioning God’s goodness and love. Satan’s method was to plant suspicion and doubt in Eve’s mind about the character of God—that is, to question His goodness and love. He may have acted surprised as he said, “Did God really say, ‘You must not eat from any tree in the garden’?” (Genesis 3:1). In effect he was saying, “Is it possible that a good God would bar you from eating the fruit of any tree? Can God really love you if He limits you this way?” In this way the evil one turned Eve’s attention from the multitude of blessings received from the Creator and focused her thoughts on the one prohibition. It was magnified into a grievous and unwelcome restraint. To doubt the love of God and His goodness is to break down the barriers against temptation. Satan continually works to make us doubt God’s love and concern for us.
58 Genesis
His agents imply that the divine standard is too severe and that the God of the Bible is too demanding. Eve, innocent and unsuspecting, was no match for the cunning deceiver. She tried to defend God’s character but seemed to belittle her privileges by leaving out the word any in God’s permission (2:16; 3:2). Also, she overemphasized God’s demand by adding the words “and you must not touch it” (3:3). Perhaps she was beginning to believe that God was too severe. 4. Denying the fatal consequences of sin. First, Satan challenged the prohibition of God’s law when he said, “You will not surely die” (3:4). Then he advanced boldly and denied its punishment, implying that God was a liar. Modern man who denies the judgment of God is similarly denying the divine revelation of the Bible (Matthew 13:40–42; Revelation 20:11–15). The denial of punishment weakens the strength of God’s law in men’s lives and it throws open the door to all kinds of evil. 5. Misrepresenting values to awaken desire. Satan accused God of keeping back something that was good for His creatures. “God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil” (Genesis 3:5). The tempter accuses God of selfishness and unwillingness to give His creatures something that would make them like Him. MacLaren notes that the devil uses these two lies to deceive us and make us sin: “It will do you no harm,” and “You are cheating yourselves out of good by not doing it” (p. 7). God wants His children to be like Him. But God-likeness does not come by eating the forbidden fruit. If we turn away from the will of God and exalt ourselves to be the judges of what is good and what is bad, we are headed for disaster. Satan distorts people’s sense of values and causes them to want what is bad for them (Isaiah 5:20–21). Only through obedience to God and dependence on Him can we have true knowledge, God-likeness, and satisfaction. 6. Intensifying the appeal on various levels. The lies of Satan broke down Eve’s faith in God’s Word and His character. Instead of running from temptation (2 Timothy 2:22) or talking with God or with Adam about the temptation, she was drawn by her desire toward the forbidden fruit (James 1:14–15). The more she looked at the fruit, the greater her desire was to eat it. The temptation appealed to every part of her nature: her physical appetite, her intellectual desire for knowledge, and her spiritual ambition (1 John 2:16–17). Eve made the mistake of accepting the devil’s evaluation instead of God’s. She depended on her own senses and reason instead of on God’s Word as she looked at the forbidden fruit. And, finally, she was overcome by temptation. By a definite act of her will, a deliberate choice, “she took some and ate it” (Genesis 3:6). 7. Adapting the temptation to the person. Satan uses different methods of presenting temptation. With Eve he used the serpent and reasoned with her. To tempt Adam, he used Eve. We do not know the details. The record simply says that “She also gave some to her husband, who was with her, and he ate it” (3:6). Why? The Bible says that Adam was not deceived (1 Timothy 2:14), but he listened to his wife instead of obeying God (Genesis 3:17). It seems that he loved his creature-bride more than his Creator-God. How often Satan tries to lure Christians away from God today
59 Lesson 2: God and the First Family
by the call of unsaved companions to join them in their way of life! The first human couple deliberately chose to listen to Satan, to disbelieve God, to please self, and to rebel against their Maker. We often refer to this sin and its consequences as “the fall of man” or simply “the Fall.”
Figure 2.4 29 a List two ways in which the moral standards in your area are changing. .......................................................................................................................... .......................................................................................................................... b State how these changes are related to belief in God’s Word. .......................................................................................................................... .......................................................................................................................... 30 The aspects of temptation include a) innocence, rationalization, and individual needs. b) doubt, triple appeal, and the Fall. c) desire for wisdom and honesty. d) questioning God’s judgment because He loves us too much to punish us. 31 List two of Satan’s tactics in tempting people. ................................................................................................................................ ................................................................................................................................ 32 Based on Figures 2.3, 2.4, and our discussion, circle the letter preceding each TRUE statement. a Satan uses different tactics today than he used with Eve. b To avoid temptation Matthew 26:41 tells us to watch and pray. c People are too well-educated today to be deceived by Satan’s appeal to the intellect. d Eve gave in to Satan’s temptation because her sense of values was distorted. e Ephesians 6:16 tells us how to resist doubts.
60 Genesis
Objective
2.12
Compare the results of the Fall, seen in Genesis 3, with the New Testament truths that they illustrate. Genesis 3:7–24
offspring descendants of a person, animal, or plant
The Consequences
The fatal consequences of the Fall rushed in on Adam and Eve like a flood. “The eyes of both were opened” (3:7). The Hebrew for opened pa kah, suggests a sudden miracle (Yates, p. 7). But how great was their disappointment! Let us look at the results of their fall. 1. They knew evil by experience. The promise that they would know good and evil was kept, but instead of making them God-like, it marred the image of God in them. MacLaren says that “to know evil was probably a forward step intellectually; but to know it by experience, and as a part of themselves, necessarily changed their ignorant innocence into bitter knowledge with a conscience that awoke to rebuke them” (p. 28). A sense of shame filled them when they saw their nakedness. They made apron-like girdles of leaves to cover themselves. But the leaves could not cover their inner nakedness caused by the stripping away of their purity of soul. Is there something evil about the human body? In the beginning God created it good. The evil is in man’s mind which corrupts, perverts, and puts to wrong use things that are good and pure in themselves. A fallen nature makes the body, although good in itself, the target of lust and violence. And so, in the awakening of conscience God gave Adam and Eve a protective sense of modesty. 2. Communion with God was broken. A sense of guilt and fear replaced the trust and love which they had felt before toward God. These feelings drove Adam and Eve into hiding. Sin always breaks man’s communion with his Creator and causes the sinner to run from God’s presence. Theologically speaking, breaking communion with God is spiritual death. God is the source of our life. Separation from Him brings death. In physical death our body is no longer sensitive to its environment. The physical body is no longer conscious of the sights and sounds, the things and people around it. In spiritual death man loses the God-consciousness, the communion and fellowship with God that were his originally. His spirit is dead in sin (Ephesians 2:1–5). What fallen man needs is not an effort to reform and do better, but rather the imparting of new life, spiritual life (John 1:4, 12–13; 3:3, 36; 10:10). 3. Man’s nature was contaminated by sin. When God questioned Adam about his disobedience, Adam put the blame on his wife. He seemed to imply that God, too, was to blame, for he said, “The woman you put here with me” (Genesis 3:12). As long as he would not admit his guilt, he could not repent, and without repentance there was no forgiveness. Eve, in her turn, blamed the serpent. Something radical had happened to them. Their nature was corrupted. Chapter 4 shows that this tendency to sin was passed on to their offspring*.
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4. Man was punished. Expulsion from Eden, wearisome toil, suffering, and eventually physical death—all came as a result of man’s disobedience. Adam and Eve tried to justify themselves for their sin but were found guilty. They had to suffer the results. The judgment on the woman was that 1) pain and sorrow would accompany childbirth, 2) her desire would be for her husband, and 3) her husband would rule over her. The desire which woman would experience toward her mate probably refers not so much to physical passion as to the turning of her whole life toward marriage and her husband. This is an indispensable factor of marital unity! There has to be a head of the family, and God has ordained that it should be the husband (1 Corinthians 11:3). God’s intention was for the good of the family, but sin has warped its practice. Sinful man’s headship may deteriorate into tyranny, and many homes are wrecked by the lack of love and respect as each spouse insists on having his or her own way. The solution lies in following the divine pattern given in Ephesians 5:21–23. Man was punished by having to earn his living by wearisome, exhausting labor. From this time on, the earth would not be so productive nor the work so pleasant as it had been before. Nature itself would suffer the results of the Fall. Man would have to struggle against thorns and thistles as he cultivated the ground. Both Adam and Eve were expelled from Eden and prevented from returning by the guardian cherub. They could not eat of the tree of life and live forever in their fallen state. This act was not only of judgment, but also of mercy. God, in His goodness, would not allow man to live on indefinitely in his sinful condition. The Bible does not say that man was immortal before the Fall, but Scripture gives us reason to believe that if Adam had passed the test, he would have had the right to eat of the tree of life and live forever. And we have the promise now, “To him who overcomes, I will give the right to eat from the tree of life, which is in the paradise of God” (Revelation 2:7). Having failed the test, man was sentenced to death. The power of death set in. It was only a matter of time before it would complete its work. But the future of the race was assured through childbearing.
symbolize to express, represent, or identify by a symbol
33 The most vital consequence of the Fall was being a) punished for disobedience. b) separated from communion with God. c) corrupted by sin. d) aware of good and evil. Adam and Eve were driven out of the Garden, banished from Eden. This symbolizes* the fact that sin separates the sinner from God, heaven, and the wonderful, happy life that God wants him to enjoy. But thank God, Christ has come to restore what man lost through the Fall! Although we still suffer many of the results of the Fall, we can have spiritual life now in communion with God and enjoy His blessings. Even the pain and suffering remind us that some day we will go to that heavenly paradise where there is no more pain or sorrow (Revelation 21:4). There we will live forever with the Lord.
62 Genesis
34 Match each scene from the Old Testament (right) with the truth it teaches in the New Testament (left). �������a Our own goodness cannot make us fit to stand before God. �������b Christ came to seek and to save the lost. �������c Sin’s wages is death.
1) Driven out of Eden 2) Hiding in the Garden 3) God’s calling to Adam 4) Fig-leaf aprons 5) Cherub and a flaming sword 6) Both 1 and 5
������� d Guilt destroys our communion with God. �������e Sin keeps people out of heaven. 35 Give two evidences of a change in the nature of Adam and Eve as shown in Genesis 3. ................................................................................................................................ ................................................................................................................................
Objective
2.13
Explain Genesis 3:15 and the symbolism in God’s provision of clothing. The Hope of Redemption Genesis 3:14–15, 20–21 Before pronouncing judgment on man, God gives him a glimpse of coming victory. Even in judgment God shows His mercy and tempers the punishment with the hope of future deliverance. First, judgment falls on the tempter. The snake, as Satan’s instrument, is condemned to a life of humiliation, crawling in the dust (3:14). Then God makes a declaration of war between Satan and the human race and pronounces Satan’s doom (3:15). Kline describes this situation by saying that beyond the woman, the entire family of true humanity will become her spiritual seed by faith, and they will stand in continuing conflict with those descendants of fallen Adam who stubbornly show evidence of being spiritual sons to the devil (p. 85). Jesus discussed this in John 8:33 and 44. A fierce battle will climax the antagonism. A descendant of Eve, wounded by Satan, will crush Satan’s head and gain total victory over him. This promise is called the first gospel. Evidently Adam believed it because he named his wife Eve, meaning Life. He expected life and redemption to come through her offspring. In the New Testament we see Jesus Christ fulfill the promise. He is the Redeemer who crushed the head of Satan at Calvary. God still loved Adam and Eve and provided suitable clothing for them with animal skins (Genesis 3:20–21). We see both a symbol and a prophecy in this act. Man’s shame was a spiritual problem that his own efforts could not cover (3:7). God’s act showed that He would provide a covering for sinful man and restore him to fellowship with himself. The animals that God sacrificed for suitable clothing were the beginning of the sacrificial system. They pointed
63 Lesson 2: God and the First Family
to the Lamb of God, Jesus, whom the Father would sacrifice to provide His righteousness as a covering for us (John 1:29; Psalm 132:9). 36 Circle the letter preceding each TRUE statement. a Genesis 3:15 gives the first promise of redemption. b Because of God’s judgment upon him, Satan could not continue his war against the human race. c God predicted that mankind would resist Satan and be victorious over him. d God’s judgment on man has caused despair and grief in all areas of life. e There was little hope for the world after God’s judgment was pronounced against sin at the time of the Fall. f Jesus’ victory over Satan at Calvary was the fulfillment of God’s promise to Adam and Eve. g Genesis 3:15 is a promise of a future Redeemer for all mankind. h God’s provision of clothing for Adam and Eve symbolizes our restoration to fellowship with himself. You have now come to the end of the lesson development. Review the lesson objectives carefully and take the self-test.
64 Genesis
Self-Test 2 Multiple Choice. Circle the letter preceding the one best answer. 1 Evil was introduced into the world by a) God, who placed the tree of knowledge of good and evil in the Garden. b) the serpent, who tempted Eve. c) Satan, who used the serpent to tempt Eve. d) Eve, who desired what was prohibited. e) Adam, by joining Eve in disobedience. 2 Which of the following characteristics indicate that we are made in the image of God? We are a) moral, spiritual, and immortal. b) physical, immortal, and lordly. c) rational, masterful, and intellectual. d) intellectual, logical, and spiritual. 3 God showed His continuing love for Adam and Eve after the Fall by a) giving work, sorrow, and responsibility to them. b) providing a perfect environment for them to enjoy. c) foretelling of Satan’s defeat to encourage them. d) providing suitable clothing for them. 4 The illustration of the fig leaves that Adam used to cover himself is symbolic of a) Christ’s sacrifice to pay for our sins. b) man’s efforts to cover his guilt before God. c) man’s separation from God that robs him of God’s blessing. d) God’s provision and love for Adam. 5 The tendency to blame others for our mistakes is a) simply part of our humanness. b) not associated with the Fall. c) a way to overlook our faults. d) one of the consequences of the Fall. 6 The downward steps Eve took in yielding to temptation started with a) decision and disobedience. b) doubt and desire. c) deliberation and ignorance. d) disobedience and decision. 7 Unity in marriage is dependent upon a) mutual love, respect, and appreciation. b) respect of the woman for the position of man. c) appreciation, duty, and trust. d) the ability of each to accept the other’s weaknesses.
65 Lesson 2: God and the First Family
8 To overcome temptation it is necessary to a) stay away from it. b) constantly watch how others live. c) apply and quote Scripture. d) keep our desires under control at all times. 9 Adam and Eve were better able to perform their duties in God’s creation a) through the knowledge of good and evil. b) by accepting God’s provision for them. c) after their dismissal from Eden. d) when their son Abel was born. 10 One important part of moral growth is a) the understanding of what is right and wrong. b) restitution and sorrow for wrongdoing. c) setting high standards as a goal for daily living. d) exercising our will and resisting temptation. 11 Fallen man needs the opportunity to a) repent and reform. b) improve the laws so there are better living conditions. c) repent and make restitution. d) live a better life by reforming. 12 In God’s wise provision for man He gave Adam a) responsibility and work. b) fig-leaves for a covering. c) power and authority over all animals. d) a son to comfort and help him. 13 In God’s view, when Adam blamed Eve for his sin, he was a) admitting his own guilt in the situation. b) trying to cover his involvement. c) not willing to accept the consequences of his corrupt nature. d) expressing dissatisfaction with God’s restrictions. 14 Old Testament writers used Elohim as a) an alternate way of emphasizing God. b) Jehovah or the Eternal Lord. c) God’s personal name. d) a general name for God. 15 God gave man the opportunity to choose between good and evil to a) give him an understanding of others and their faults. b) help him grow spiritually and morally. c) indicate that man was different from other creatures. d) show he is an independent person.
66 Genesis
Answers to Study Questions 19 a b c d
3) 4) 1) 2)
2:4–9 2:10–14 2:15–17 2:18–25
1 a, e, and f are true statements. 20 Your answer could include: to show the historical nature of the account, and that God delights in providing for His children. 2 Any two of the following: 1) God said, 2) Let there be . . . and it was so, 3) God saw it was good, 4) Evening and morning. 21 Your answer. Genealogies going back to Adam; mention of them as real people by Jesus and Paul; geographical details about the garden of Eden. 3 “God said”—unlimited power and authority. “Let there be”—what God commands is fulfilled. “God saw it was good”—every step in creation conformed to God’s plan. “Evening and morning”—each stage of creation had its boundaries. 22 a and e are true statements. 4 Elohim. 23 Your answer. To be a companion for Adam; to love him and be loved by him; to help him; for the formation of the family; for the propagation of the race. 5 the creation of man. 24 a b c d
3) 1) 1) 2)
2 Corinthians 6:14–15 Matthew 19:4–9 Matthew 19:4–9 Genesis 2:18–24
6 b) orderly, purposeful, and progressive. 25 d) grow morally and spiritually. 7 b and d are true statements. 26 a b c d e
3) 4) 1) 4) 2)
3:14–19 3:20–24 3:1–7 3:20–24 3:8–13
8 Your answer. As God reveals His nature to you, He will also bring new insights into your personal relationship with Him. 27 a, d, and e are true statements. 9 a) the eternal Lord.
67 Lesson 2: God and the First Family
28 a b c d e
A B B A B
10 b and c are true statements. 29 Your answer: a In most areas of the world the moral standards are falling. There is more evidence of crime, violence, and general breakdown of law and order. b If there is a change for the better in your area, it could be due to renewed belief in God and acceptance of His Word. In areas where the change is for the worse, there is every possibility that people are turning away from God and belief in His Word. 11 c) integration of various religions in the area. 30 b) doubt, triple appeal, and the Fall. 12 a) the purpose and special care of God for man. 31 Any two of the following: tempting you when you are alone; using others to tempt you; questioning God’s prohibition, goodness and love; denying the consequences of sin; presenting the appeal on various levels; adapting the temptation to you particularly. 13 a b c d
3) 1) 2) 1)
Genesis 1:26–27 Genesis 2:15 Genesis 1:28 Genesis 2:15
32 b, d, and e are true statements. 14 d) spiritual, rational, and responsible. 33 b) separated from communion with God. 15 c) God was making something new and different. 34 a b c d e
4) 3) 6) 2) 6)
Fig-leaf aprons God’s calling to Adam Both 1 and 5 Hiding in the Garden Both 1 and 5
16 c) stopped creating—that work was finished. 35 Your answer. They knew evil by experience; communion with God was broken; they were contaminated by sin; guilt and fear replaced trust and love. 17 Your answer could include: Fellowship with God and cultivating the spiritual nature He gave us. Subdue the earth and care for it by using its resources wisely. Good government for the benefit of all. Helping others fulfill the purpose for which God has created them. 36 a, d, f, g, and h are true statements. 18 c, e, and f are true statements.
3
The Antediluvian World We have reviewed the main issues that concern the Creator and His ultimate work in Creation: man. We have also considered man’s unique composition and what God intended for him. Included in this overview was the significance of the human family and people’s responsibility on earth. Then we examined the entrance of sin as man fell, and we discussed the consequences of the Fall. Finally, we observed God’s gracious provision for restoration and redemption. Now we will study about the antediluvian world and the immediate results of the Fall. While the Fall brought about a tragic change in man’s relationship to God, God was nonetheless gracious in making provision for fellowship with man through sacrifice. While Genesis does not record the terms of this provision, we observe that the children of Adam and Eve knew the appropriate way to approach God and to worship Him. And some of these children chose to serve God; others, however, rejected this knowledge, choosing to serve self, and thus became allies of Satan. Thus, in the dawn of man’s history sin polluted the spring of religion. It is not surprising, therefore, that sometime after their banishment from the garden of Eden, Adam and Eve were saddened by the tragic murder of their son Abel and the loss of Cain, who became a fugitive and vagabond. Nor is it difficult to see the evil genius of Satan who tried to destroy the lineage of Eve through this family division. History shows that there is no hate more cruel, no passion more fanatical than that which comes from religious division. Nevertheless, there is a contrast with this dark picture of sin, violence, and death in the antediluvian world. God gives another son to Adam and Eve and continues the promise of redemption. And this preview reveals His infinite love and mercy once again. May we be sensitive both to God’s provision and His ultimate goal for us as we study this lesson. May we also learn to be patient with the process as He works out His purpose in our lives.
69 Lesson 3: The Antediluvian World
the activities...
◊ Study the lesson according to the procedure given in Lesson 1. ◊ Be sure to read each Scripture reference that is not quoted in full in the lesson development. This will greatly add to your understanding of the lesson content. ◊ As you work through the lesson development, it is essential for you to respond to each study question. You will get much more out of this study if you will write your own answer before you refer to the answer we have given in the answers to study questions at the end of the lesson. ◊ When you have completed the lesson development, review the lesson objectives and then take the self-test. Be sure to check your answers with those provided in the Student Packet.
the objectives...
the outline...
3.1
Identify principles that relate to the gifts Cain and Abel brought to God.
3.2
Show the relationship between man’s worship and God’s approval, and draw conclusions about God and worship.
3.3
Distinguish between evidence of cultural advance and moral decline among Cain’s descendants.
3.4
Discuss the importance of the Sethites, evidences of their faith, and why they lived so long.
3.5
Compare Enoch and Noah and show their importance to the human race.
3.6
Give three interpretations of the “sons of God and daughters of men” and a practical application for today.
3.7
Demonstrate God’s attitude toward sinners and the action He takes as seen in Genesis 6.
3.8
Describe the ark and compare Noah’s work with that of Christians today.
1 The Cainites: Development of Sin a Cain and Abel: Contrast and Conflict b Cultural Advance and Moral Decline 2 The Sethites: Development of Worship a A Chosen Line: Worshipers of God b Enoch and Noah: Witnesses for God 3 A Just God and a Sinful Generation a Intermarriage, Fame and Ruin b God’s Attitude and Action c God’s Provision for Salvation
70 Genesis
Objective
3.1
Identify principles that relate to the gifts Cain and Abel brought to God.
The Cainites: Development of Sin Genesis 4:1–24
mercy compassionate treatment of those in distress
As you read Genesis 4, look for its relationship to chapter 3. You will be surprised at what new insight this will give you. It appears that Eve expected an immediate fulfillment of Genesis 3:15. By naming her son Cain, Eve was probably giving an expression of her hope that God had sent the promised Redeemer, for Cain means “acquire, get and bring forth.” We can only guess at why Eve chose Abel as the name for her second son, for this name means “fleeting, breath, vapor and vanity.” It may have been because of her suffering at his birth. Or perhaps it was due to her disappointment in Cain. Or could the name signify her feelings of the emptiness and vanity of life outside of Eden? As we see in the account of Cain and Abel, God is more interested in the person than the gift he brings. God is more interested in our sincerity and right living than in what we offer Him of our gifts or service. The downward steps that led to murder were 1) pride, 2) resentment, 3) jealousy, 4) anger, 5) hatred, and finally 6) murder. In comparing Adam’s sin and Cain’s violence we are aware that both deliberately sinned. Each defended himself instead of repenting, and each was banished from his home. God showed mercy* to Adam and Cain by providing protection. He clothed Adam and Eve, and He put a mark on Cain. Even when He punished them, He showed them His love and mercy. In God’s dealings with Cain and Abel we learn that He blesses those who come with faith to worship Him. We also learn that He sees, judges, and punishes wrongdoing because He is both merciful and just. 1 Circle the letter preceding each TRUE statement. a Eve called her second son Abel because he was the son of promise. b Cain could not please the Lord while pride and jealousy were in his heart. c God still demands a pure heart and faith in worship. d Cain had not been warned of sin before he murdered his brother. e Cain’s attitude toward Abel would not have been important if he had made a proper sacrifice. 2 God protected Cain’s life instead of executing him for his crime because God a) gives everyone a chance to repent and be saved. b) knew this punishment would be harder to endure. c) wanted Cain to spend his life in remorse. d) often allows wicked people to prosper.
71 Lesson 3: The Antediluvian World
Objective
3.2
Show the relationship between man’s worship and God’s approval, and draw conclusions about God and worship. Cain and Abel: Contrast and Conflict Genesis 4:1–15
antagonism actively expressed opposition; hostility
audibly by being heard
We see the full development of the power of sin soon after the Fall. Sin expresses itself in hatred, murder, and finally the glorification of violence. Also, the two lines and the conflict prophesied in Genesis 3:15 appear. Cain represents the offspring of the serpent, and Abel that of the woman. Thus it is not surprising that antagonism* develops between them. As the story unfolds we see many contrasts. First is the contrast between the two brothers. They were near in blood but widely separated in spirit. Each had his work: Abel became a shepherd, but Cain cultivated the ground. We also see the difference of character in their offerings and their relationship to God. Both men brought gifts as an expression of worship to God. There is no suggestion that Cain’s gift was of poor quality. Yet God showed that He was pleased with Abel and his gift, but not with Cain and his offering. The value of the gift depended on the attitude of the giver! How did God show His favor? Genesis does not tell us. Perhaps He spoke to Abel audibly* or by the inner voice of His Spirit. We know that today He blesses those who come to Him trusting in the sacrifice of His Son for their salvation. He lets them know He accepts them. His presence is real in their worship and He answers their prayers. God speaks through His Word, by His Spirit, and in His acts. 3 According to Scripture, one basic attribute is necessary in serving God. Match each Scripture (right) with the appropriate statement (left). �������a Faith is the foundation of our salvation. �������b Abel offered his gift to God in faith. �������c God rewards those who seek Him in faith.
1) Hebrews 11:4–6 2) Colossians 1:21–23 3) Ephesians 5:20
�������d Faith brings praise and thankfulness to God. 4 List two aspects of your worship which seem to bring the approval and blessing of God. ................................................................................................................................
righteous acting in accord with moral law
................................................................................................................................ Cain’s wounded pride expressed his character. What angered him was not so much that his offering was rejected, but that his brother’s was accepted. In 1 John 3:12 we see why God did not bless him in his worship: “Do not be like Cain, who belonged to the evil one and murdered his brother. . . . Because his own actions were evil and his brother’s were righteous*.” Cain’s worship lacked sincere faith in God, and his character lacked the moral element that God requires. There were two kinds of offerings. This account is the first record of worship and sacrifices to God. We are not told that Abel’s purpose was to receive forgiveness of sin by a blood sacrifice. But this concept of reconciliation with
72 Genesis
primitive of or relating to the earliest age or period
God through a blood sacrifice is almost universal among primitive* people even today. Blood sacrifice was present at the dawn of human history. Where did this concept originate? Could it be that God himself taught man the divinely appointed way of reconciliation immediately after the Fall? Would God’s act of clothing Adam and Eve with animal skins imply that He could cover their spiritual nakedness by a substitute’s death? I believe the answer is “yes.” Faith is based on God’s Word and is expressed in obedience to His will. The mention of Abel’s faith by which he “offered God a better sacrifice than Cain did” (Hebrews 11:4) implies there was a revelation of truth which he believed and acted on. We can only suppose that God taught Adam and Eve how to come to Him in worship, and they taught this to their children. Something was wrong with Cain’s offering. Some suggest that Cain was starting his own form of worship—the first man-made religion—instead of placing his faith in God’s remedy for human failure. 5 Circle the letter preceding each TRUE statement. a God left men to their own devices, and they had to guess which sacrifice would please Him. b Abel’s sacrifice was accepted because it showed faith in God’s promise. c Cain brought poor quality for a sacrifice so God had to reject it. d According to the Genesis account, God told Adam and Eve that the only acceptable sacrifice was a blood-sacrifice. e The revelation of truth concerning faith is still important in worship today. f God is interested in the value of our giving more than in our attitude in giving. 6 Compare Genesis 4:5–8, Isaiah 1:10–18, 1 Samuel 15:22, and 16:7 with conditions in your area. List two points you would use in a sermon or lesson on worship. ................................................................................................................................
alternatives one of two or more things, courses, or propositions
................................................................................................................................ The Lord in His mercy reasoned with Cain giving him two alternatives*: 1) If he did well, he would be accepted, and 2) If he did not do right, sin, like a ferocious beast, would crouch at the door ready to spring on him and devour him. “It desires to have you, but you must master it” (Genesis 4:7). MacLaren sees in this a horrible caricature of the marriage relationship. A man is married to his wickedness . . . and it has, as it were, a tigerish longing for him, unhallowed and murderous. That is to say—our sins act towards us as if they desired to draw our love to themselves (p. 28) Our only hope is to subdue and rule over our sinful desires. That is fully possible only through Jesus Christ (Romans 7:24–25). Cain paid no attention to the warning of the Lord. Instead of acknowledging his fault and making things right, he nursed his wounded pride. As a result, his resentment grew and soon jealousy and envy grew into murderous hate. Then the terrible deed was done—he murdered his brother! How well James 1:15 describes this course of temptation!
73 Lesson 3: The Antediluvian World
THE COURSE OF TEMPTATION James 1: 13–15 each one is tempted when
dragged away and deceived by
their own evil desire
desire conceives
gives birth to sin
sin grows
sin full grown
gives birth to death
Figure 3.1 fanatical marked by excessive enthusiasm and often intense uncritical devotion
justice the quality of being just, impartial, or fair
As we noted earlier, sin in man’s early history polluted the spring of religion, and history shows that there is no hate more cruel nor passion more fanatical* than that which comes from religious division. Abel is the first of an endless list of martyrs. Their blood is a witness to the enmity of the serpent’s offspring toward those who truly worship God. Behind Abel’s murder is the instigation of Satan trying to destroy by violence the lineage of Eve. This story reveals also that there are two sides to God’s dealings with evil men: punishment and mercy. God in mercy warned Cain about his attitude and tried to get him to repent, but Cain hardened his heart toward God. Being just, God could not simply ignore the call of Abel’s blood for justice*. So, Cain was banished from the food-producing soil to the unproductive desert. He was condemned to a life of restless wandering. Even in punishing Cain, God showed His mercy. In response to Cain’s fear and despair, God promised him protection. He even put a mark on Cain to reassure him and protect him from bodily harm. While man plunges ahead in his rebellion against God, God continues to care for him. He tries to bring the sinner to repentance and peace by signs of divine goodness and love. 7 Match the verses in Isaiah 57:15–21 (right) to the statement given (left). �������a God’s love and mercy to sinners �������b A condition similar to Cain’s wanderings �������c The idea that the purpose of punishment is to get sinners to turn from their sins
Objective
3.3
1) Verses 20–21 2) Verses 17–18 3) Verses 15–16
Distinguish between evidence of cultural advance and moral decline among Cain’s descendants. Cultural Advance and Moral Decline Genesis 4:16–25
cultural relating to the customary beliefs, social forms, and traits of a group
The Bible first mentions cultural* progress in relation to the line of Cain. His line established village life and is credited with inventions that made life easier and more pleasant.
74 Genesis
Lamech’s family apparently had a great part in the cultural advance. While Adam’s family may already have developed some simple tools, music, and animal husbandry, Lamech’s family seems to have developed and improved them. However, in all this progress God is not mentioned. The Cainite achievements are marred by polygamy, violence, and the exaltation of brutality. The tools that Tubal-Cain forged very likely included weapons. Lamech’s words to his wives are a song—his sword song (Genesis 4:23–24). Here he glories in his self-sufficiency and boasts that by his own strength and with his son’s weapons he will do more than God himself to avenge any harm done to him. We see a similarity in modern civilizations that boast of their achievements but are plagued with increasing immorality, violence, and wars. 8 In Genesis 4:17–23 we see evidences of cultural change among the Cainites. Write 1 if the statement shows cultural advance. Write 2 if it shows moral decline. �������a Making tents �������b Polygamy �������c Boasting of revenge �������d Making musical instruments �������e Increased violence �������f Developing tools of iron and bronze 9 Contrast the spirit of Lamech with the spirit that Jesus taught in Matthew 18:21–22. ................................................................................................................................ ................................................................................................................................
The Sethites: Development of Worship Genesis 4:25–6:22
heredity the sum of the qualities and potentials derived from one’s ancestors
After the death of Abel and the moral failure of Cain, God gives Adam and Eve another son—Seth. He is the God-appointed substitute, the father of the chosen line through which the Redeemer is to come. We trace the line of Cain through cultural advance and moral decline and see no evidence of repentance or calling on the name of the Lord. Then Cain and his descendants drop out of view as we turn to look at the chosen line. Since the line of Seth is to be God’s channel of blessing for humanity, members of this line will be His worshipers and witnesses. Seth is described as being in the likeness of God. We can contrast this with his brother Cain, an unrepentant murderer. Also, this reference reminds us that parents pass many of their characteristics on to their children, either by heredity* or by their example in the family.
75 Lesson 3: The Antediluvian World
Objective
3.4
Discuss the importance of the Sethites, evidences of their faith, and why they lived so long. A Chosen Line: Worshipers of God Genesis 4:25–6:22
antediluvian the period before the Flood described in the Bible
The brief description of all but two of the Sethites follows the same pattern: 1) age at parenthood, 2) remaining years of life, 3) birth of other children, 4) total age, and 5) death. Nine hundred years of existence may be compressed into one or two lines. There is little of lasting value to report about most of their lives. How the lives of many people today resemble them! And yet—a divine purpose was at work down through the centuries. We find a clue to the purpose of chapter 5 as we notice that the main thing about each life is the birth of a successor. The line of Seth (the appointed one) continues until it produces the deliverer, Noah (Kidner, p. 85). We see a further purpose in the mournful refrain that closes the record of all the antediluvians* but one—“and then he died.” No matter how long a man lived, he finally died. The penalty of sin is inescapable unless God intervenes (Genesis 5:24). While Genesis 4 emphasizes the murderous nature of sin, Genesis 5 shows us the end product of sin—death (Romans 5:12–14). But Genesis 5 also shows us two aspects of God’s care—long life and a home with him in heaven. 10 Circle the letter preceding each TRUE statement. a The significance of recording Seth’s lineage is in his being chosen as the line of the Redeemer. b The main purpose of chapter 5 is to record the people who were living before the Flood. c Genesis 5 confirms the historical nature of Genesis. d Since Seth is described as having the likeness of his father, this rules out any reference to being in the image of God. e The last words of each life summary in Genesis 5 indicates a relationship with Genesis 2:17. f Natural death has no relationship to Adam’s sin and God’s judgment. g Everyone recorded in Genesis during the Antediluvian Age followed the same pattern of life and death. 11 Match each Scripture reference in Genesis (right) with the appropriate statement (left). �������a Noah did everything as God commanded him. �������b Lamech expressed faith in Noah as God’s relief from the curse.
1) 6:22 2) 4:25–26 3) 5:21–29
�������c Man began to proclaim the name of the Lord. The long life of the antediluvians (the people who lived before the Flood) presents us with a problem. How is it that man lived so long then but lives such a comparatively short time now? There are several possible explanations for the long life spans. Some suggest that the names refer to dynasties rather than persons. We must reject this explanation because we know Adam, Seth, Enoch, and Noah were historical
76 Genesis
persons. Delitszch’s explanation is “that the climate, the weather, and other natural conditions, were different from those after the Flood” (Keil and Delitzsch, p.95). To this we may add that the deadening power of sin had not yet achieved its full effects. Allis suggests that the men listed in Genesis 5 may have been exceptional. Their long life spans may not be typical of that period (1951, p. 22). It could be that this was a mark of God’s blessing on those who served Him (Exodus 20:12; Psalms 91:16). God may have had a special purpose in giving long life to those early inhabitants of the earth. In this way they could carry out His order of Genesis 1:28 to fill the earth and subdue it. The same would be true of the generations immediately following the Flood. But by the time of Abraham the general life span was so much shorter that he was considered an old man at 100 years of age (Genesis 21:1–5). What would have happened if everyone had lived nearly 1000 years throughout human history? The earth would long ago have become so overpopulated that it could not support its inhabitants! We can see God’s care both in prolonging life and in shortening it. Our times are in His hands (Psalm 31:15). 12 Circle the letter preceding each TRUE statement. a In the genealogy given in Genesis 5, names refer to dynasties rather than specific people. b Six out of the nine people whose names are listed lived over 900 years. c Antediluvian people lived after the time of Noah. d Of all people, Methuselah lived the longest (969 years). e The long life span extended into Abraham’s time. 13 List two possible explanations for long life of the antediluvians. ................................................................................................................................ ................................................................................................................................ 14 Give your preference and your reason for it. ................................................................................................................................ We have already mentioned that scholars have tried to determine the length of the antediluvian period from this genealogy. They have tried to do this by adding the age of each person at the birth of his successor. But the Oriental custom was to include only the most important persons in a genealogy, and the same word was used for father as for grandfather or ancestor. This period may thus have been thousands of years longer than scholars formerly believed. The important part about it, however, is not its length. Rather, it is the fact that God had His people down through the generations.
77 Lesson 3: The Antediluvian World
Objective
3.5
Compare Enoch and Noah and show their importance to the human race. Enoch and Noah: Witnesses for God Genesis 5:18–6:22
prefigure to picture or imagine beforehand rapture a mystical experience in which the spirit is exalted to a knowledge of divine things (to many Christians it refers to the catching away of the church to heaven when Jesus returns)
isolate to set apart from others
Enoch: Example and Prophet The monotony of the list of antediluvians in Genesis 5 is broken by the story of Enoch. Like the other accounts, it begins with he lived and he became the father of, but then the pattern is broken! We read, “Enoch walked with God.” Instead of the ending and then he died, we have the triumphant climax “God took him away”! A ray of hope shines into this gloomy genealogy that stresses man’s mortality. Enoch’s translation to heaven gives mankind a hope in immortality and prefigures* the coming rapture* of the church. What does it mean to walk with God? Walking with God is a picture of two persons traveling along a road enjoying each other’s company. Walking with God implies being conscious of His presence and uninterruptedly sharing His fellowship. In order to sense His presence we must be “certain of what we do not see. . . . believe that he exists and that he rewards those who earnestly seek him” (Hebrews 11:1, 6). Walking with God involves accepting His guidance, His ways, and His standards. “Do two walk together unless they have agreed to do so?” (Amos 3:3). It also assures the person of God’s help, however rough the road may be. Enoch’s walk holds several lessons for us: 1. It had a beginning—after Methuselah’s birth. Perhaps a crisis at that time caused Enoch to seek God. 2. It was in the midst of family responsibilities. He had other sons and daughters. We do not have to isolate* ourselves to walk with God. 3. It did not guarantee long life. Enoch’s life on earth was less than half that of others. Long life prolongs the opportunity of repentance and grace for the sinner. Grace for the believer may not always be long life in a sinful world. 4. It was in a wicked world. This shows us that we can walk with God in any surroundings. 5. It was crowned by God’s taking Enoch home to himself. This speaks of immortality and the rapture of the church. The only possible conclusion of a life of communion with God is its continuation and perfection in heaven (1 Thessalonians 4:15–18). 15 Enoch’s walk with God shows us that walking with God a) keeps us isolated from life’s responsibilities. b) provides long and successful life. c) means accepting His guidance and way of life. d) brings relief from wearisome, hard work. Enoch’s preaching, godly example, and being caught up to heaven must have made a strong impact on his family. If there are no gaps in the genealogy at this point, Enoch’s grandson Lamech was exposed to his influence for 113 years. Then God took Enoch home. Lamech could not forget that. Unlike the Lamech of Cain’s line, Lamech the Sethite had faith in God. His words show man’s longing for relief from the wearisome toil of cultivating a cursed earth.
78 Genesis
He named his son Noah, meaning “rest” or “bring relief,” with the hope that God would use him to bring mankind relief. Noah’s name was a constant reminder of his father’s prophecy and faith. But the hopes of Lamech were to be realized in a far different way from what he had imagined! 16 Enoch’s life portrays an important aspect of the Christian life today. Match the example (left) with the scriptural basis for it (right). �������a The impact of his life and teaching on his generation and descendants
1) Genesis 5:21–24 2) Hebrews 11:5 3) Luke 3:36–38 4) Jude 14, 15
�������b His place as an ancestor of Jesus �������c His message and example �������d Hope of immortality �������e Promised rapture of the church
17 Match the situation mentioned in Jude 14 and 15 (left) with Enoch’s time here on earth (right). �������a God judging everyone for his ungodliness �������b Much wickedness and blasphemy �������c God’s wiping out of the antediluvian civilization
1) Conditions 2) Revelation 3) Fulfillment
�������d People’s hardening of their hearts against God �������e Sinful words and acts being punished �������f Christ’s coming with His holy ones to judge the world
COMPARISON OF ENOCH AND NOAH ENOCH GENESIS 5; HEBREWS 11:5 JUDE 14, 15
NOAH GENESIS 5–9; HEBREWS 11:7 2 PETER 2:5
Revelation
Lord’s Coming God’s judgment
Flood God’s judgment
Personal Life
Walked with God
Walked with God
Work
Ark, all God commanded him
Preaching
Against sin
Righteousness
On earth
365 years
950 years
God’s care
God took him away
God saved him in the Flood
Record with God
Pleased God
Found favor in God’s sight
Figure 3.2
79 Lesson 3: The Antediluvian World
virtues conformity to a standard of right apostasy abandonment of a previous loyalty
Noah: Preacher and Ship-Builder The wickedness that Enoch preached about got worse and worse as the years passed. During Noah’s lifetime, sin reached its climax. Moral barriers were broken down. Violence filled the earth. If God had not intervened, the chosen line would have been destroyed by Satan—either by corruption or by violence. Against this dark background shines the character of Noah. His name, Relief, speaks of hope and of a work that God has for him to do. “Noah found favor in the eyes of the Lord” (Genesis 6:8). The description of Noah (6:9) begins with the outward aspect (relations with his fellowmen) and moves inward (his character), a man of integrity whose nature was developed in good balance and proportion. These virtues* came from his habitual occupation of mind and heart with his Maker. He walked with God! The secret of remaining unaffected by the universal contagion of apostasy* was that he walked with God. Noah was God’s witness to his generation by his life, his preaching, and his work of faith in building the ark. 18 From the table comparing Enoch and Noah, list the greatest differences between them. ................................................................................................................................ ................................................................................................................................ 19 The theme of Enoch’s preaching was ..............................................................
A Just God and a Sinful Generation Genesis 6:1–7:5
In this section we discover God revealing a serious problem of man’s sin and extreme wickedness. But God talks to Noah, who was a righteous, blameless man. Here we see God explaining His plans for saving believers.
Objective
3.6
Give three interpretations of the “sons of God and daughters of men” and a practical application for today. Genesis 6:1–5
Intermarriage, Fame, and Ruin
Bible scholars differ about who the “sons of God” were who married the “daughters of men.” Some think they were angelic beings. Others believe they were men of the godly line of Seth. Still others think they were men who believed in God, whether Sethites or other descendants of Adam. Consider these three possible explanations for the “sons of God”: 1. Angels. The book of Job calls angels “sons of God.” The New Testament speaks of fallen angels (Jude 6; 2 Peter 2:4). Some scholars think these fallen angels were the “sons of God” who married women. Their sons were giants—the Nephilim. However, Jesus implied that angels are sexless: “At the resurrection people will neither marry nor be given in marriage; they will be like the angels in heaven” (Matthew 22:30). While Scripture indicates that angels are spirits, we
80 Genesis
do have several examples of their visits to people when they took on a human form. Even if they did have the appearance of men, this does not mean that they could have sexual relations with women or that they could father a hybrid being—half man and half angel. 2. Believers. The Bible calls the followers of the Lord His children or sons (Deuteronomy 32:5; Psalms 73:15; 80:17; Hosea 1:10). Some scholars think the “sons of God” were believers (whether Sethites or other descendants of Adam) who married on the basis of physical attraction alone (Genesis 6:2), whether the women were godly or ungodly. This has been a cause of spiritual decline throughout history and still is today. This view seems to fit the Bible and reality better than the fallen angel theory. 3. Sethites. Some scholars see the “sons of God” as the Sethites and the “daughters of men” as the Cainite women. In this theory, intermarriage between the godly line of Seth and the evil line of Cain brought the moral ruin of the race. This third theory has two problems. First, intermarriage between Cainites and Sethites would not affect the other descendants of Adam, who were probably the majority of the population. Second, godliness is a matter of individual choice, not of heredity. Furthermore the Bible neither teaches that all Cainites were evil nor that all Sethites were godly. One thing we know for sure—the choice of wives by the sons of God was based on physical appeal. The women were beautiful, and that is all they cared about. Naturally these mixed marriages ended in disaster. Since godless mothers could not teach their children the true way, the foundations of godliness began to crumble, morals decayed, and violence followed. Godless men became immoral men; immoral men became cruel men; cruel men became violent men—and so violence filled the earth! Among the offspring of these marriages were the Nephilim (giants in some translations), “mighty . . . men of renown” (6:4, KJV). They made a name for themselves, probably by their acts of violence and their power over others. Selfexaltation was the theme of this age of violence. Turning away from God for earthly fame, pleasure, or power opened the gates to an avalanche of sin. Man’s mind was perverted: “Every inclination of the thoughts of his heart was only evil all the time” (6:5). Sin led to the downfall of the race and the destruction of that civilization. Satan has followed the same pattern throughout history. He attacks the home by promoting sensuality through preoccupation with physical beauty and sex. He breaks down moral standards and faith in God. Then he leads people into self-centered living, violence, and crime. This pattern has led to the death of many civilizations. Even today this pattern threatens the destruction of modern civilization in many nations. 20 List three interpretations of the “sons of God” in Genesis 6. ................................................................................................................................ ................................................................................................................................
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21 Tell which interpretation you prefer and why. ................................................................................................................................ ................................................................................................................................ 22 Some translators indicate that the Nephilim were a) Sethites married to Cainites. b) fallen angels. c) off-spring of the daughters of men. d) giants. 23 Give the main basis for marriage at that time. ................................................................................................................................ 24 Compare this with conditions today. ................................................................................................................................ 25 State the effect of sin on that civilization and its effect on our own today. ................................................................................................................................ ................................................................................................................................
Objective
3.7
Demonstrate God’s attitude toward sinners and the action He takes as seen in Genesis 6. Genesis 6:1–8
God’s Attitude and Action
As God looked at the increasing ruin caused by sin, He was deeply grieved—even sorry that He had made mankind. Some translations say that He repented of making man. We are not to think of God’s repentance as a change of mind about His past work. Rather, it is an expression of His profound sorrow and an indication that He is about to begin a new course of action. “God is not a man . . . that he should change his mind” (Numbers 23:19). Genesis 6:6 says that God’s “heart was filled with pain.” The Bible writers often use figures of speech that we call anthropomorphisms. An anthropomorphism refers to God in human terms, speaking of His heart, His hand, His eyes. These descriptions are not to bring God down to the human level or to humanize Him. They are simply to help us understand Him. Luther says that “such expressions are found in the Scriptures so that we mortals with our feeble understanding might be helped to catch hold on divine truth according to the measure of our poor human ability” (Leupold, p. 261). God reacted to man’s corruption according to His own nature of love, justice, and mercy. He pronounced a sentence on the human race and placed a limit of 120 years on human life (Genesis 6:3). In His mercy the Holy Spirit would be contending with sinners during that time, trying to get them to repent and escape the coming judgment. But their opportunity would not last forever (6:3). We cannot be sure what the 120–year limit refers to. It could be that the normal life of a person would be no more than 120 years or that the Flood would destroy mankind after 120 years. The wording in the first part of
82 Genesis
Genesis 6:3 may refer to the life-giving spirit remaining in man or to God’s Holy Spirit contending with man. Whichever it is, we know that God’s Spirit does warn sinners; He reproves them for their wickedness; and He urges them to repent and to accept God’s provision for salvation before it is too late. As corruption progressed, God determined to wipe man off of the earth. This decision was necessary. A holy and just God must eventually judge and punish evil. This action was necessary for the redemption of mankind. The mixed marriages and the increased wickedness threatened to destroy the worshipers of God and the line through which the Redeemer was to come. Only Noah and his family were still serving God. What Satan could not accomplish by brute force in Genesis 4 he was trying to achieve by compromise in chapter 6. So God determined to send the Flood with a double purpose: 1) He would cleanse the earth by destroying the wicked generation and their civilization, and 2) He would give mankind a new start by delivering His people and establishing as a new race the line from which the Redeemer would come. 26 Circle the letter preceding each TRUE statement. a In the light of Genesis 6:5–8 and Hebrews 11:5 we see a God of judgment in the Old Testament and God of love in the New Testament. b Judgment and punishment were necessary for the salvation of mankind. c One purpose of the Flood was to give man a chance to start over. d The mercy and love of God is pictured in 2 Peter 3:9. e Setting a limit of 120 years on man’s life indicated God’s judgment on humanity. f Descriptions of God in Genesis 6:6 are attempts to humanize God. 27 Give one evidence of God’s love and mercy and one evidence of His justice in Genesis 6:1–8. ................................................................................................................................ ................................................................................................................................ 28 State two reasons why God had to take such a drastic measure as sending a flood. ................................................................................................................................ ................................................................................................................................
Objective
3.8
Describe the ark and compare Noah’s work with that of Christians today. Genesis 6:9–7:5
God’s Provision for Salvation
God’s judgment against sin by sending the Flood emphasizes the solemn truth, “The wages of sin is death” (Romans 6:23). Since “all the people on earth had corrupted their ways” (Genesis 6:12), judgment was inevitable. Three times in verses 11 and 12 we have the word corrupt or corrupted. This same word is translated destroy in verse 13. MacLaren says: “This teaches us that . . . corruption is destruction, that sin is death, that every sinner is a suicide.
83 Lesson 3: The Antediluvian World
hibernate to be or become inactive or dormant
God’s act in punishment corresponds to, and is the inevitable outcome of, our act in transgression” (pp. 52–53). Nevertheless, God in grace provided the ark to save Noah’s family and to preserve all kinds of animals. Thus Scripture declares that “Noah found favor in the eyes of the Lord” (Genesis 6:8). He was righteous and blameless among the people of his time, and he walked with God (6:9). When people walk with God, God talks with them and gives them a work to do! God told Noah about the coming flood, told him to build an ark in which to save his family, and gave him detailed instructions about how to do it. “By faith Noah, when warned about things not yet seen, in holy fear built an ark to save his family” (Hebrews 11:7). To Noah the warning of God was more convincing than the common sense arguments of his neighbors. The far-distant flood was more real than what was happening around him or what the world offered him. No doubt his neighbors laughed at him, ridiculed him, and called him crazy. But for 120 years he kept on 1) preparing the lumber, 2) fitting it together, 3) hammering, 4) coating the whole thing with pitch inside and out, and 5) preparing the stalls for animals, nests for birds, and rooms for people. While he worked he preached (2 Peter 2:5), but it seems that no one wanted to listen! Do the details about the ark interest you? In size we could compare it to a modern ocean liner. One shipbuilder has said that for its purpose the proportions could not be better. It was about 137 meters long, 23 wide, and 14 high (450 x 75 x 45 ft.), and it had three decks with rooms on each one. A coating of pitch served as caulking to make it water-tight. A 23cm (18 in.) opening under the eaves all around the top provided light and ventilation. On one side was a door. No sails or steering devices were needed. The ark merely had to float. As Kline states, “the course, knots, and destination were completely in the hands of God. Salvation is of the Lord, by faith” (Kline, p. 88). God established a covenant with Noah (Genesis 6:18) which was a promise of salvation from the Flood. Noah, his family, and a pair of each kind of living creature would be saved in the ark. Later instructions (7:1–3) added that he should take seven of the kinds of birds and animals that were used for sacrifice. God also directed Noah about the food that he was to store in the ark for his family, the birds, and the animals. It is possible that the Lord caused the animals to hibernate* during the long period that they were in the ark. If so, they would not need to move around for exercise and would eat only a minimum of food. Genesis 6:20 indicates that the animals and birds came voluntarily to the ark. Animals and birds were more sensitive to the voice of God than the rebellious sinners of the antediluvian world. This docile obedience to Noah reminds us of man’s original state when God gave Adam dominion over all the animals (1:28). God was giving mankind a new start, letting him be a partner in the work of salvation, and giving him dominion once more in the new world. Seven days before the Flood began, the animals entered, seven of each clean animal and two each of unclean animals. Unbelievers should have been convinced of the truth of Noah’s message by this remarkable event. But the sinners would not repent. Only eight people believed and entered the ark— Noah, his wife, his three sons, and their wives. “Then the Lord shut him in” (7:16). Not only did the divinely-shut door guarantee the safety of those inside,
84 Genesis
it also kept the doomed world out. The day of salvation was gone for them. Noah had warned them faithfully for 120 years. He had done all that God commanded him—preaching righteousness and building the ark. Now he left the results with God. 29 Give the dimensions of Noah’s ark. If possible have three friends go outside with you and measure these dimensions. Have one stand at each corner so you can see the size. 30 Compare each symbol (right) with the conditions it represents (left). �������a Concern with physical pleasures �������b Physical salvation �������c Eternal salvation
1) The ark 2) Christ 3) Life today 4) Noah
�������d Preaching repentance �������e Rejection of the message 31 God revealed to Noah every aspect of the Flood EXCEPT a) a plan for storage of food in the ark. b) the number of each kind of animal and bird to enter the ark. c) the length of time to be spent in the ark. d) specifications for building the ark. Now review the lesson objectives before you take the self-test.
85 Lesson 3: The Antediluvian World
Self-Test 3 Multiple Choice. Circle the letter preceding the one best answer. 1 Cain’s sin was worse than Adam’s in that Cain’s sin was a) not planned in advance. b) against both God and his brother. c) boasted about to his wives. d) done in religious fervor. 2 Genesis 3:15 was fulfilled in part in Cain and Abel since a) both were descendants of the woman as promised. b) both were in conflict with Satan because of their offerings to God. c) Abel was a true worshiper who represented the line of the woman while Cain represented that of Satan. d) Cain, as the older son, was the probable deliverer. 3 The viewpoint which best fits the Bible passages about Cain and Abel is that a) when God rejected Cain’s vegetable offering, man learned to approach God with animal sacrifices. b) Abel’s sacrifice was based on faith and his faith pleased God. c) the biblical account is only an historical example of the life of early man. d) Cain hoped to subdue his brother and rule over all mankind. 4 The lesson about God that we learn from the record of Cain and Abel is that a) God judges us by our inner attitudes more than by outward appearances. b) what we believe is not important as long as we are sincere. c) God punishes sin without mercy toward the sinner. d) God is more interested in the gifts than in the person giving the gifts. 5 Seth was described as being in the likeness of his father because a) of his physical characteristics. b) he was made in the image of God. c) he inherited godliness from Adam. d) he displayed moral characteristics. 6 In the Sethite genealogy the life span of most of those listed was a) 75 to 100 years old. b) 100 to 200 years old. c) 500 to 800 years old. d) 900 to 1000 years old. 7 The important New Testament themes illustrated by the experience of Enoch are a) immortality and holy living. b) God’s justice and mercy. c) sacrifice and redemption. d) judgment and mercy.
86 Genesis
8 Before the Flood the Cainites were the people who a) resisted the practice of polygamy. b) built large cities. c) called upon the name of the Lord. d) made great cultural advances.
dynasty succession of rulers of the same line of descent
9 In Genesis 6 the Bible gives specific facts concerning a) who the “sons of God” were. b) the dynasty* of Lamech. c) the end result of the Cainites. d) the 120–year age limit of life. 10 The term Nephilim refers to a) the offspring of God-fearing men and godless women. b) corrupt, immoral, evil thoughts. c) the destructive power of giants over others. d) violating the rights of others. 11 Cain’s character was expressed by a) the type of occupation he had. b) his offering to the Lord. c) the obedience he gave to God’s commands. d) his wounded pride. 12 All of the following but one are significant features of Noah’s life and ministry. Which one is NOT? a) When people walk and talk with God, He gives them work to do. b) People who walk by faith act on the basis of God’s Word. c) One must understand all aspects of God’s purpose before he obeys God. d) Whether or not people respond to one’s ministry, he must continue to do God’s work. 13 Cultural advance among the Cainites is shown by a) exalting personal self-sufficiency. b) increased violence. c) making musical instruments. d) concern about moral issues. 14 Genesis 6 describes God’s attitude and action toward a) sin and sinners. b) the long life of man. c) all of creation. d) attempts to humanize God. 15 To walk with God means that we must a) isolate ourselves from human contact. b) accept His guidance in all aspects of life. c) expect some great crises to bring us to God. d) rely on our strength of character when things go wrong.
87 Lesson 3: The Antediluvian World
Answers to Study Questions 16 a b c d e
4) 3) 2) 1) 2)
Jude 14, 15 Luke 3:36–38 Hebrews 11:5 Genesis 5:21–24 Hebrews 11:5
1 b and c are true statements. 17 a b c d e f
3) 1) 2) 1) 3) 2)
Fulfillment Conditions Revelation Conditions Fulfillment Revelation
2 a) gives everyone a chance to repent and be saved. 18 Your answer could include the following: Their work, the length of life, the way God showed His care. 3 a b c d
2) 1) 1) 3)
Colossians 1:21–23 Hebrews 11:4–6 Hebrews 11:4–6 Ephesians 5:20
19 the Lord is coming. 4 Your answer. Probably it will include coming to Him with praise and faith, accepting the worship of others in love. 20 Fallen angels, Sethites, any believers in God. 5 b and e are true statements. 21 Your answer. Your author leans toward the idea of any believers in God. 6 Your answer. It could include that whatever the form of worship we use for God, it is not acceptable if we continue in our sins. While we may profess to serve God in our worship, if we do not serve Him in our daily lives, all our religious ritual is a lie that disgusts Him. 22 d) giants. 7 a 3) Verses 15–16 b 1) Verses 20–21 c 2) Verses 17–18 23 Physical attraction. 8 a b c d e f
1 2 2 1 2 1
88 Genesis
24 This idea is being promoted today in films, advertising, and magazines. Many make it the basis for marriage. 9 Lamech would avenge himself seventy-seven times. The Christian is to forgive at least seventy times seven. Lamech was vengeful, but the Christian must always be forgiving. 25 Every civilization that has followed the way of pleasure, immorality, and violence has been destroyed. Our own will be no exception. 10 a, c, and e are true statements. 26 b, c, and d are true statements. 11 a 1) 6:22 b 3) 5:21–29 c 2) 4:25–26 27 Any one of the following which shows God’s mercy: God’s Spirit contending with man; God’s warning; God’s giving of time for repentance. Any one of the following which shows God’s justice: punishment for sin; destruction of the old culture. 12 b and d are true statements. 28 Any of the three: He had to punish and cleanse the earth. He was saving the redemptive line. He was giving men a new start. 13 Any two of the following: 1) Different climate before the Flood; 2) Long life was a mark of God’s blessing on His people; 3) The physical deterioration caused by sin had not reached its full effect; 4) God permitted it so they could populate the earth more easily. 29 Length 137 meters (450 ft). Width 23 m (75 ft). Height 14 m (45 ft). 14 Your answer. It could be any of the above. 30 a b c d e
3) 1) 2) 4) 3)
Life today The ark Christ Noah Life today
15 c) means accepting His guidance and way of life. 31 c) the length of time to be spent in the ark.
89 Lesson 3: The Antediluvian World
4
A New Start and the Nations With this lesson you finish Unit 1 (Beginnings of the Human Race) with its theme, “The need for redemption.” Lessons 1–2 revealed God’s love for humankind, as He created man and woman in His own image and provided for all their needs in a perfect home. Then came the invasion of Eden by Satan and the tragic results for the human race. God was revealed in both justice and love, judgment and mercy, punishing sin and caring for the sinner, banishing man from Eden but promising redemption. Then corruption and violence filled the earth until only one man was left on God’s side. But God had not lost the conflict! Once more in judgment He showed mercy. Under His guidance Noah built an ark for the preservation of the race. Now we will study about the Flood and the new beginning that God gave humankind. As we direct our attention to this new beginning, we will see that even in the clean, new environment, a sinful nature brings new problems. Thus, as hundreds of years pass, Noah’s descendants repopulate the earth and a new crisis emerges. Godless men direct the race in rebellion against God, and again God intervenes, stopping their project and scattering the people. This leads to the establishment of different nations and opens the way for God to develop a nation that will be a witness to all nations. This lesson thus bridges the gap between the antediluvian period and that of the patriarchs and enables us to see the sweep of human history and God’s hand in all of it.
the activities...
◊ Read Genesis 7–11 rapidly to get the flow of the story. ◊ Study the lesson according to the procedure given in Lesson 1. ◊ Review the lessons in this unit in preparation for your unit progress evaluation (UPE). Read the instruction page in your Student Packet, then turn to Unit Progress Evaluation 1. When you have completed the UPE, check your answers with the answer key provided in your Student Packet. Review any items you may have answered incorrectly. (Although UPE scores do not count as part of your final course grade, they indicate how well you learned the material and how well you may perform on the final examination.)
91 Lesson 4: A New Start and the Nations
the objectives...
4.1
Identify three main types of pollution. Compare God’s action in sending the Flood with the judgment prophesied in 2 Peter 2:5.
4.2
Describe the Flood and give two views about its extent.
4.3
Explain how archaeology and anthropology confirm the Genesis account of the Flood.
4.4
Identify evidences of God’s special care for Noah and of Noah’s response to God’s care in Genesis 6–8.
4.5
Apply New Testament passages to give the symbolic and practical message of the Flood for today.
4.6
Describe the relationship between Noah and God following the Flood.
4.7
Explain the chart entitled Basis for a New Life as seen in Noah’s experience in Genesis 8–9.
4.8
Identify principles we can learn from Noah’s drunkenness that will help us deal effectively with the problem of alcoholism today.
4.9
State the main points of Noah’s prophecy about his descendants and tell how it was fulfilled.
4.10 On a map find the probable location of the main nations listed in Genesis 10 and explain the importance of this table of nations to the biblical theme. 4.11 Describe the historical and typological importance of Nimrod. 4.12 State why God was displeased with the tower of Babel and how He worked out His purpose. 4.13 Identify Abraham’s ancestral line and seven members of his family.
the outline...
dispersion becoming spread widely
1 Purification of the Earth a Pollution Demanding Cleansing b Destruction in the Flood c Archaeology and the Flood d Preservation in the Flood 2 The New World Order a Beginning a New Life b Basis for a New Beginning c Family Problems and Prophecy 3 Repopulation of the Earth a From Family to Nations b Dispersion* from Babel c The Family of Abraham
92 Genesis
Objective
4.1
Identify three main types of pollution. Compare God’s action in sending the Flood with the judgment prophesied in 2 Peter 2:5.
Purification of the Earth Genesis 7–8 purification the act or an instance of being purified pollution the condition of being impure or unclean
Purification* is the remedy for pollution* whether this is in the natural, moral, or spiritual realm. The moral and spiritual pollution of the antediluvian world made it necessary for God to purify the earth. That is why He sent the Flood. In today’s world, increasing pollution threatens to destroy the race; therefore, drastic measures must be taken for the purification of the earth.
Pollution Demanding Cleansing
relativism a view that ethical truths depend on the individuals and groups holding them pornographic pictures or words intended to cause sexual excitement homosexual of, relating to, or exhibiting sexual desire toward a member of one’s own sex humanism a doctrine, attitude, or way of life centered on human interests and values occult matters regarded as involving the action or influence of supernatural agencies or some secret knowledge of them astrology supposed influences of the stars and planets on human affairs and terrestrial events
We face serious problems of environmental pollution that are poisoning the air, water, and land. Air pollution from cars and factories is killing the vegetation and hurting people’s health in many cities. Radioactive fallout from nuclear tests pollutes the atmosphere and in some areas contaminates the land. Chemical waste from factories pollutes water and land. This waste is being dumped into streams and is killing the fish. Some chemical waste is buried, but still releases enough poison to affect vegetation. Seepage from this waste has poisoned some wells and streams. Oil spills from tankers and offshore drilling have polluted many beaches and destroyed much marine life. Besides these modern problems, the germs of age-old diseases multiply in their victims and are passed on to others through food, the air, and bodily contact. But worse, more damaging, and more widespread than any of these is the moral pollution circling the globe and threatening to destroy mankind. As in the days of Noah, violence and corruption are filling the earth. Man rejects the image of God and prefers to think that he has evolved from a beast. Those who hold the views of relativism* reject any absolute moral standards and encourage people to do whatever seems morally right for them. Self-centered living is breaking up homes and destroying families. Pornographic* films and magazines promote sexual perversion and promiscuity. Homosexuality* is presented as an acceptable alternate lifestyle. Violence is glorified in cartoons for children and films for adults. People are programmed to react violently through what they watch on television. Crime is increasing, and so are terrorism, national and international unrest, and wars. Even more deadly is spiritual pollution. Satan still poisons minds with lies and doubts about God’s Word. Atheists attack all faith in God. Rationalists reject belief in the supernatural. Unbelief has infiltrated some churches, turning them from a spiritual ministry to godless humanism*, which emphasizes human interests. Many focus on a social gospel, which emphasizes meeting social needs rather than spiritual needs. Men have invented many religions of their own. Faith has been transferred from the true God to false gods, astrology*, science, the occult*, or human leaders. And in many places witchcraft and the worship of demons or of Satan himself are increasing.
93 Lesson 4: A New Start and the Nations
If the moral and spiritual pollution in Noah’s day called for God to intervene and purify the earth, how much more do we need a cleansing of the earth today! And it is coming! The picture is not all bad. The Holy Spirit is doing a work of purification in millions of lives right now. He is convicting people of sin and guiding them into all truth (John 16:8–13). We believers “who are still alive and are left will be caught up with them . . . to meet the Lord in the air. And so we will be with the Lord forever” (1 Thessalonians 4:17). 1 Circle the letter preceding each TRUE statement. a The attitudes of many people today toward the message of coming judgment are similar to the attitudes of people in Noah’s time. b Three types of pollution in our world are moral, environmental, and spiritual. c The Flood was so successful in purifying the earth that God says He will use the same method to cleanse the earth in the future. d The three types of pollution the author mentions are found only in highly industrialized countries. e The increase of terrorism, war, and violence is predicted in the Bible. f Faith in astrology and the occult is increasing because of spiritual pollution today. g Since God has already destroyed the race once and judged the earth severely, He will not send destruction on the earth again. h Because of the increase of sin, God is more patient with people today than He was in the days of Noah. i Spiritual purification is taking place today through the work of the Holy Spirit. 2 List two types of pollution in your area or country. ................................................................................................................................ ................................................................................................................................
Objective
4.2
Describe the Flood and give two views about its extent.
Genesis 7
convulsion a violent disturbance phenomena observable facts or events
Destruction in the Flood
Description of the Flood The Flood was awesome. It broke with terrifying force and suddenness on Noah’s generation. The people who had refused to believe Noah’s message were taken completely by surprise (Matthew 24:38–39). Torrential rains came down and the “springs of the great deep burst forth” (Genesis 7:11). Burst forth “indicates a terrestrial convulsion* that split asunder every restraining barrier that had existed” (Yates, p. 13). Apparently underground reservoirs were released by earthquakes, volcanic action, and mighty movements of the earth’s crust. Often God uses natural phenomena* to do His will. Some scholars believe that He produced the Flood by tilting the earth on its axis. This could have
94 Genesis
caused an upheaval of the ocean beds that produced gigantic tidal waves which swept over the land. (Underwater nuclear tests today show the possibility that tidal waves could wash over a whole continent.) A shift of the earth’s position would also cause a sudden change of climate. T. C. Mitchell writes about geological discoveries that may show a relationship between the Flood and the ice age. He says that there were certain changes through locking up and releasing of water in the glaciers and the depressing and raising of land masses which might have produced effects in keeping with the biblical account (Douglas, p. 429). Besides this, torrential rains, such as those that occur during a typhoon or hurricane, poured down for forty days and nights. Rivers and lakes were flooded. The water rose to about seven meters (over twenty feet) above the tops of the mountains. All living creatures that were not in the ark perished.
POSSIBLE PHENOMENA OF THE FLOOD GENESIS 7:11 Springs of the great deep burst forth Upheaval of the ocean beds Earth tilted on its axis Giant tidal waves from all the oceans Sudden melting of icebergs Rising of ocean levels Floodgates of the heavens were opened Giant typhoons, hurricanes, storms Convulsive movement of earth’s crust Torrential rains for forty days and nights Earthquakes, volcanic eruptions Rising rivers and lakes Subterranean reservoirs broken Land saturated and flooded Geysers, springs, new rivers
Figure 4.1 3 In Genesis 6:19, 7:2, and 8:20, God added instructions about clean animals to a) restrict eating of meat while in the ark. b) provide animals for sacrifice after the Flood. c) assure preservation of all animal life. d) provide food for Noah and the family. 4 Based on Genesis 7:10–24, match each descriptive term about the Flood (right) with what it represents (left). �������a Underground reservoirs that appear to have been ruptured by the violence of volcanic action �������b Refers to the total and complete destruction of life on earth �������c Indicates the geographical extent of the Flood �������d Indicates a terrestrial convulsion that splits apart every barrier �������e Pictures the torrential rains that poured down on the earth for forty days and nights
1) Bursting forth 2) Springs of the deep 3) Floodgates of the heavens 4) Wiped out 5) The Earth
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5 Circle the letter preceding each TRUE statement. a Noah captured the animals that God had identified and put them in the ark. b All land animals outside the ark died in the Flood. c God’s provision for food for Noah is similar to God’s provision for His children today. d Genesis 6:22 and 7:5 show that God directs people in spiritual life but not in temporal life. e Torrential rains and springs of the deep were two sources of water that caused the Flood.
incorrigible incapable of being reformed, uncontrollable
Extent of the Flood The Flood was the greatest ever known. The depth of almost seven meters over the mountains was probably measured by where the water reached on the ark when it settled down on a mountaintop. This was on one of the mountains in Turkey, although we do not know which one. We do know that one of the highest, Mt. Ararat, rises 5,213 meters (16,945 ft.) above sea level. Scientists find it hard to believe that the waters would subside in such a short time if they really covered the whole earth to such a depth. But the depth above the mountains may refer to the height of the tidal waves, rather than the actual or average depth of the water at the end of the storm. Some writers suggest the mountains may not yet have been thrust up to their present height. And we must remember that although God uses nature to achieve His purpose, He is not a prisoner of the laws of nature that He himself has established. Bible scholars hold two different views about the extent of the Flood. The traditional view is that it was universal. That is, the floodwaters covered the whole earth and destroyed every living creature (except the fish) outside the ark. Francis A. Schaeffer (pp. 131–134) gives three reasons for believing it was universal: 1) the language used in describing the Flood, 2) the universal covenant made with the animal world as well as the human race (Genesis 9:8– 15), and 3) parallelism with the universal judgment in the future (2 Peter 2:5; 3:3–7). Genesis uses strong terms to describe the Flood: “All the high mountains under the entire heavens were covered. . . . Every living thing that moved on the earth perished” (Genesis 7:19–23). This seems to say very clearly that the Flood was universal. However, some Bible scholars believe that the Flood was local. That is, it was a great flood that covered the inhabited earth of that day—Mesopotamia and perhaps some of the surrounding lands—but not the whole globe. They point out that: 1) the Bible sometimes uses the terms all the earth and under the whole heaven referring to the known earth of that day (Genesis 41:57, RSV; Deuteronomy 2:25; Romans 1:8; 10:18), 2) it was a common practice to describe events as they appeared to the viewer, 3) a local flood would seem to fit better the scientific calculations about the amount of water and the time necessary for it to recede, and 4) God would not have to cover all the continents in order to destroy the incorrigible* race. The view that the Flood only appeared universal does not deny the divine inspiration that kept the writer from error in recording God’s Word. Whether the Flood was local or universal, it has universal significance. It is the most general and sweeping judgment between creation and the
96 Genesis
consummation* of the world. Kline states that “at least the Flood severed the central trunk of human history,” except for those in the ark, thus “terminating the old world and justifying the New Testament’s representation of it as universal in its significance.” This event marked the “end of one epoch and the beginning of another in God’s program of redemption” (Kline, p. 88).
consummation the ultimate end
6 Two views are held by various Bible scholars about the extent of the Flood. Mark 1 if the statement reflects the universal viewpoint. Mark 2 if it reflects the local viewpoint. �������a The language of the description �������b The covenant after the flood �������c The time involved in the water receding �������d Parallelism with coming judgment
Objective
4.3
Explain how archaeology and anthropology confirm the Genesis account of the Flood. Archaeology and the Flood
mythological lacking factual basis or historic validity cuneiform clay tablets on which the writing was composed of or written in wedgeshaped characters epic a long narrative poem recounting the deeds of a legendary or historical hero
In most parts of the world anthropologists and archeologists have found ancient traditions of a great flood and a rescue. Some of these stories are remarkably similar to the Genesis record. In an ancient Greek story, a man had a certain vessel which, like Noah’s, was eventually grounded on a mountain. Many North American Indian tales speak of pairs of animals taken on board a raft and of birds being sent out as means of reconnaissance. In this regard, Kidner observes: “It is reasonable to think that some memories of Noah’s flood were carried into distant parts by the expanding circle of his descendants” (pp. 103). However, the traditions vary widely and contain polytheistic and mythological* features. The records of ancient Babylon, discovered by archeologists, are the nearest to the Genesis account. For example, a cuneiform* tablet dating back to 2000 B.C. was found in Nippur, Babylonia. It tells how King Ziusudra was warned by the gods of an approaching deluge which they were sending to destroy mankind. So, the king built a great boat and escaped the Flood. The best-known parallel account of the Flood is the Epic* of Gilgamesh. This is a very ancient Babylonian tradition, translated into Assyrian, which was found in Nineveh. In this version, the Babylonian Noah, Uta-napishtim, describes to Gilgamesh how the god Ea warned him of an impending deluge. He built a boat in which he saved his family, certain craftsmen, domestic and wild animals, and treasure of silver and gold. The deluge was so violent that the gods were terror-stricken and “cowered like dogs.” The Flood ended after seven days and the boat rested on Mount Niser (in northwest Persia or Turkey). Similar to the biblical Noah, Uta-napishtim sent out birds—a dove, a swallow, and a raven—and the raven did not return. He also offered a sacrifice, and the gods “gathered around like flies” (Douglas, p. 478) How can we account for these flood traditions? Is the Genesis record merely one of many deluge stories? Or is the story borrowed and adapted from the
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Babylonian records as some Bible critics claim? A more likely explanation is that these traditions have a common source in the experience of mankind. Noah’s sons told their children about it and these people passed the record on to successive generations. In the process, as Noah’s descendants repopulated the earth, some developed false religions and adapted the story of the Flood to fit them. But the biblical account remains unchanged and is a faithful record of what happened. We know that the people before the Flood kept historical records (whether written or oral). These included genealogical records that date back to Adam. Therefore, we can assume that Noah and his descendants passed on the historical records. The author of Genesis had access to these records when he wrote Genesis in approximately 1500 B.C., and the Holy Spirit guided him in what to include and how to record it. The existence of the Flood traditions (even if they are distorted) is evidence of the historical accuracy of the Bible. The Flood really happened! And the similarity of the traditions is a confirmation of the unity of the human race—of the fact that all nations descended from Noah (just as Genesis 10 tells us). 7 Match the people (right) with the description of the tradition or record they held (left). �������a A tablet in cuneiform writing dating back to 2000 B.C. 1) North American �������b A record written in about 1500 B.C. and based on Indians earlier historical records 2) Israelites �������c The Epic of Gilgamesh, a translation found in Nineveh 3) Babylonians �������d Tradition of pairs of animals taken on a raft and birds sent out in reconnaissance 8 The widespread flood traditions are evidence that a) the story was adapted to fit mythology. b) the human race was disunited after the Flood. c) the Bible is historically accurate. d) truth was changed to conform to false religions. 9 State one way that archaeology has confirmed the biblical account of the Flood. ................................................................................................................................
Objective
4.4
Identify evidences of God’s special care for Noah and of Noah’s response to God’s care in Genesis 6–8. Genesis 6:9–8:14
Preservation in the Flood
In this part of our lesson we are reviewing what we have studied in Genesis 6–7 in order to focus on the relationship between God and Noah.
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10 Give the references from Genesis 6–8 that show God’s care for Noah and Noah’s response. You might start like this: a Gods Care: 6:8; 6:18 ................................................................................. b Noah’s Response: 6:9; 6:22....................................................................... 11 In Genesis 8:1 we read “God remembered Noah,” which suggests that God a) turned His attention away from Noah while the Flood was on the earth. b) was concerned with Noah only while he was building the ark. c) considered Noah less important once his primary work was accomplished. d) was initiating action to bring Noah out of the ark.
Objective
4.5
Apply New Testament passages to give the symbolic and practical message of the Flood for today. Safe in the Ark
Genesis 7
mystical having a spiritual meaning or reality that is neither apparent to the senses nor obvious to the intelligence
Can you imagine what the last week before the Flood was like? Put yourself in Noah’s place. How he must have worked to get everything ready! The ark was already finished. Now the family was loading the supplies. The animals and birds were all going into the ark and getting settled in their stalls and nests. “Seven days from now” (v. 4), God had said. And now it was the seventh day! Noah made sure that all his family was safely aboard on the seventh day. Then, when the last one of the family had stepped inside, the Lord shut them in and the rains began! In the New Testament the Flood serves as a warning that God is a just Judge. He will surely punish sin and rescue His own (2 Peter 2:5–9; 3:4–6). Jesus used the Flood to illustrate His unexpected and sudden return in judgment, teaching believers to be ready always (Matthew 24:36–42). The Flood is also a type of the coming destruction of the earth by fire in order to bring in God’s new era—a new heaven and a new earth, the home of righteousness (2 Peter 3:10–13). The apostle Peter saw a parallel between water baptism and the salvation of Noah and his family in the Flood (1 Peter 3:18–22). The floodwaters symbolize both God’s judgment on sin and its result—death. Baptism signifies a mystical* uniting of the believer with Christ in His death, burial, and resurrection (Romans 6:3–13). Kidner mentions that the proportions of the ark were like those of a coffin (p. 95). As Noah in the ark passed safely through the waters of the Flood to a new world, so the believer in Christ passes safely through the waters of judgment and death to a new creation. At Calvary, the springs of the great deep burst forth, and all the waves of divine judgment passed over Christ. But not one drop touches the believer! Like Noah in the ark, the Lord has shut him in. 12 Compare Genesis 8:1 with Genesis 19:29 and Exodus 2:24, and state one encouraging thought related to this passage for the Christian today. ................................................................................................................................
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13 In witnessing, maybe you will want to use the experience of Noah and the Flood as an illustration. Read the Scripture passages (right) and match each one with the topic you want to illustrate (left). �������a The experience of salvation in Christ �������b Being ready for Christ’s return �������c The purification of the earth by fire �������d Faith to do what God commands
1) Hebrews 11:7 2) 1 Peter 3:18–22 3) Matthew 24:36–42 4) 2 Peter 2:4–5 5) 2 Peter 3:3–15
�������e The surety of God’s judgment Patient Expectancy
Genesis 8:1–14
secular of or relating to the worldly or temporal
“But God remembered Noah” (8:1). Had God forgotten him? No! God never forgets His people (Isaiah 49:15–16). This statement is simply a human way of saying that the Lord turned His attention from destroying the evil world to the needs of Noah. It implies that God was going to do something for Noah. God closes the floodgates of heaven and the springs of the deep. The rain stops; a strong wind blows over the earth; and the waters begin to recede slowly. Just five months from the day the flood began, the ark is grounded on a mountaintop. Seven months and ten days later, the earth is completely restored and the occupants of the ark disembark. The gradual abating of the flood reveals the “majestic slowness” of God’s working and His use of natural processes to accomplish His purposes (MacLaren, p. 58). Noah’s conduct shows that he was not eagerly impatient, but rather trustfully peaceful. He knew that the same God who had begun the good work of saving him would also complete the matter (Philippians 1:6). Noah waited patiently, doing the work God had entrusted to him. At the same time, he was observing and recording the course of events. Forty days after the mountaintops became visible, Noah sent out a raven and a dove to find out the condition of the earth. Only the dove returned. The second time Noah sent the dove out it came back bringing an olive leaf—a token of the renewed earth that would soon be ready to receive them. The dove’s gentleness and purity make it a fitting symbol of the Holy Spirit (Luke 3:22) who leads us into a new life and gives us a token of the world to come. Even in the secular* world the dove with an olive leaf is a symbol of peace. To us it speaks of the peace, hope, and new life that the Holy Spirit brings us (Galatians 5:22). Although Noah and his family had been in the ark for one year and ten days, he did not leave the ark until God gave the order. Since it was the Lord who had shut him in, he would wait until the Lord brought him out. He knew the secret of walking with God. 14 Compare two ways that life for Noah and his family in the ark reflect the church today. ................................................................................................................................ ................................................................................................................................
100 Genesis
15 Noah stayed in the ark until God told him to go out. State two things we can learn from this example. ................................................................................................................................ ................................................................................................................................
The New World Order Genesis 8:15–9:29
The Flood marked distinctly the passing of the old order and the beginning of the new. Through the Flood, God accomplished His purpose. He swept away the evil works of men, and He saved the godly line from the danger of being absorbed by a wicked generation. Now He makes provisions that form the basis for Noah and his family to live in a world without other people. As you read Genesis 8:15–9:29, look especially for God’s provisions for the human race.
Objective
4.6
Describe the relationship between Noah and God following the Flood. Genesis 8:15–22
consecration dedication to a sacred purpose
Beginning a New Life
What would you do if you had the opportunity to start a new life in a clean, new environment? Noah’s family had that opportunity! In Genesis 8:1–4 we see God working for Noah, and Noah waiting patiently for God’s time to leave the ark. In 8:15–22 God is talking to Noah, and Noah is obeying and worshiping God. Walking with God in the new life (just as before the Flood) involved receiving His instructions, obeying, and believing His promises. Walking with God still involves these same conditions—even at the end of the twentieth century. There was an orderly exit. Everything left the ark by families, one kind after another. There was no confusion or stampeding, no danger that the lions would eat the lambs! Noah, his family, and the creatures over which God had given him dominion went out joyfully into God’s world. There was grateful consecration*. Noah’s first act after disembarking was to build an altar. With joyful thanksgiving he presented burnt offerings to the Lord. This is the first time the Bible mentions the altar (although altars had probably been used before). Burnt offerings symbolize complete consecration through the burning of the whole animal. It was most fitting that Noah should offer a sacrifice of thanksgiving for the past deliverance. And it was appropriate to consecrate himself to God as he began a new life in a cleansed world. There was divine assurance. God delighted in the pleasing aroma of Noah’s gratitude and worship that went up with the odor of the sacrifice. Never again would the Lord send a universal catastrophe to punish an incorrigible race until the time of the final judgment. The words as long as the earth endures (v. 22) suggest the possibility of a time when the earth will be destroyed. Perhaps Noah and his family did not know what to expect or what to do next, so God let them know they could start farming again with the assurance that the seasons would be regular. He would take care of them.
101 Lesson 4: A New Start and the Nations
16 Noah’s first act on leaving the ark was to a) seek a place to build his new home. b) look for some familiar landmarks. c) build an altar of consecration. d) see that all the animals had shelter and food. 17 God responded to Noah’s action by a) promising Noah that no other judgment would occur in his lifetime. b) assuring Noah that the seasons would be regular for planting his fields. c) assuring Noah that He would always provide an escape from judgment. d) removing all visible aspects of the Adamic curse from the earth. 18 Noah’s actions after leaving the ark show that he was a) grateful for God’s provision. b) still fearful of God’s judgment. c) not quite ready to begin a new life. d) confused about what to do next.
Figure 4.2
Objective
4.7
Explain the chart entitled Basis for a New Life as seen in Noah’s experience in Genesis 8–9. Genesis 9:1–17
Basis for a New Beginning
Just as Noah entered into a new life, we too come to God with faith, obedience, and the sacrifice of Christ as the basis for our acceptance. The provisions that God made then, as a basis for a new society, are still ours today. Blessing God blessed Noah’s family. This was probably a spiritual blessing as well as the material blessing described in Genesis 9:1–17. In fact, God always blesses those who come to Him. Decrees A decree is an order with the force of a law. God gave several decrees to provide the right relationship and guidance for the new life. 1. God commanded Noah’s family to be fruitful and fill the earth. While He had created the earth to be a home for man, the Flood had practically emptied it. So God recommissioned man to populate or fill the earth and subdue it. In other words, marriages, families, and work were to continue.
102 Genesis
capital punishment punishment by death
divinely preceding directly from God or a god
Edenic related to the garden of Eden
2. God confirmed man’s dominion over the animal world. He placed the fear of man in animals and gave man the right to kill animals for food. This teaches that animals are inferior to man and exist largely for his benefit (Genesis 1:28–30). 3. God prohibited the eating or drinking of blood. Blood is a symbol of life. Atonement for sin was to be made through the blood of a sacrifice and was not to be eaten (Leviticus 17:10). In the gospel age this restriction is still honored, for it shows our reverence symbolically for the blood of Christ that redeemed us (Acts 15:28–29). 4. God established capital punishment*. He did this to restrain violence. Since violence had been one of the main causes of the deluge, God laid down a principle for human government in the new order. There was danger that the almost total destruction of humanity in the Flood would make men think that God put little value on human life. To combat such an error, God taught that man is of great worth because he is made in the image of God. To murder any man is an enormous crime. Furthermore, all murder is fratricide (the murder of a brother) because we are all of the same family. The word translated fellow man in the New International Version is the word for “brother,” which is used for a wider relationship than that of the immediate family. “From each man, too, I will demand an accounting for the life of his fellow man (brother)” (Genesis 9:5). God decreed that a murderer be put to death by men acting as His agents. Martin Luther saw in this ordinance the establishment of human government. The power God gives man over the lives of others in such circumstances implies authority in lesser areas, such as taking measures to prevent crime and collecting taxes to support government. Paul teaches that human government was divinely* instituted in Romans 13:1–7. In this context, he implies that capital punishment is still part of God’s system of justice. The ruler “does not bear the sword for nothing. He is God’s servant . . . to bring punishment on the wrongdoer” (Romans 13:4). 19 Circle the letter preceding each TRUE statement. a Burnt offerings were first mentioned in the Scriptures in Genesis 8:20. b God placed no restriction on eating meat. c Murder was to be punished by execution. d God established a covenant with Noah and his family that He would never again bring judgment on mankind. e The Edenic* order of Genesis 1:28 was repeated to Noah so the earth would be repopulated. 20 List two decrees God gave Noah. ................................................................................................................................ ................................................................................................................................ 21 The implication of the decree concerning capital punishment is that a) violence and capital punishment are alike. b) God puts little value on human life. c) capital punishment was decreed only for the era immediately following the Flood. d) man acts as God’s agent to direct a just society.
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22 The spiritual applications in God’s provision for Noah a) remind us that God is always the same. b) are not applicable for us today. c) covered only the Old Testament saints. d) have no counterpart in the New Testament.
PROVISIONS FOR ADAM AND FOR NOAH Adam: Genesis 1–2 Be fruitful, increase Fill the earth Subdue it Dominion over animals Vegetables, fruit One fruit forbidden
Noah: Genesis 9 Be fruitful, increase Fill the earth
Dominion over animals Animals’ fear of man Meat added to diet Eating blood forbidden Death for murderers
Figure 4.3 23 State one basic difference between the provision God made for Noah and His provision for Adam. ................................................................................................................................ Covenant The Flood had shown the terrible possibilities of God’s judgment. Was there any assurance that it would not be repeated? Was man to live in fear of an uncertain future? If so, was there any use in sowing the fields, building houses, and planning for the future? To assure mankind of the continuation of the race and the certainty of the future, God made a covenant. What is a covenant? Humanly speaking it is a mutual agreement between two parties. But a divine covenant is different. It is a most solemn, binding form of divine promise. God alone makes the terms, determines the conditions, and fulfills His promise. Man is the lesser partner and usually enjoys the covenant blessings as long as he obeys God’s commands. God established successive covenants with Noah, Abraham, Moses, and David. Each covenant became richer in promise and in the revelation of God’s redemptive purpose. Then Christ brought in the new covenant—the greatest of them all. Most of the covenants were made with a particular people and were conditional. But God’s covenant with Noah was unconditional (not dependent on man’s behavior for its fulfillment). And it was made with all humanity, the animal world, and the earth itself. MacLaren (p. 63) observes that the Noahic covenant teaches us that the Flood was an exception in the divine government and would not be repeated. From now on, God would lead men to repentance principally by the “riches of his kindness, tolerance, and patience” (Romans 2:4). God made the rainbow the sign of His covenant. It would serve as a reminder to God and man that the earth would not be destroyed again by water. The rainbow, appearing after a storm, is an appropriate symbol of God’s promise. It
104 Genesis
speaks of the end of the downpour, and it teaches us that God’s wrath in judgment is tempered by mercy. In addition, it unites heaven and earth and proclaims God’s grace to men. Arching over the horizon, it represents the “all-embracing care, which enfolds the earth and all its creatures” (MacLaren p. 66). 24 The covenant with Noah differed from other scriptural covenants in that it was a) a divine agreement. b) conditional, that is it was for a particular group. c) universal and unconditional. d) dependent on human acceptance and behavior. 25 Give two reasons why the covenants in the Bible are important. ................................................................................................................................ ................................................................................................................................
Family Problems and Prophecy Genesis 9:18–29 Until now we have seen no warning in the Bible about drunkenness. But here, as is so often the biblical method, God uses someone’s experience to teach us right from wrong. This is one of several Old Testament references to the results of intoxication. In the New Testament there is a definite prohibition of drunkenness (Ephesians 5:18).
Objective
4.8
Identify principles we can learn from Noah’s drunkenness that will help us deal effectively with the problem of alcoholism today. Noah’s Drunkenness The picture of Noah lying drunk in his tent is a shameful spectacle, but it contains moral significance. Surely he could not have been ignorant of the effects of wine. Drunkenness is not mentioned as one of the sins of the antediluvians, but it is suggested in Jesus’ description, “They were eating and drinking” (Matthew 24:38, KJV). We can learn from Noah’s experience: 1. It is possible for a man to maintain a spotless life before a godless world and then fall into temptation in his own home. 2. Temptations from within a person are often more deadly than the ones from the outside. 3. Long years of spiritual victory will not guarantee that we will always be free from sin. “So, if you think you are standing firm, be careful that you don’t fall” (1 Corinthians 10:12). 4. Alcohol can bring tragic results to a person and his family (Proverbs 20:1; 23:29–35). 5. We must “watch and pray so that [we] will not fall into temptation” (Matthew 26:41). The reaction of Noah’s sons toward their father’s drunken condition reveals something of their character. In some way, which the Bible does not explicitly mention, Ham shows disrespect toward his father upon discovering him naked and in a drunken stupor. Certain parts of the Bible indicate that drunkenness
105 Lesson 4: A New Start and the Nations
is especially reprehensible when it leads to self-exposure (Habbakuk 2:15; Lamentation 4:21). Kaiser observes, “The exposure of one’s nakedness was not only publicly demeaning, but also incompatible with the presence of the living God (Exodus 2:20; Deuteronomy 23:12–14)” (p. 50). Before this shameful spectacle, the irreverent conduct of Ham sharply contrasts with the nobleness of Shem and Japheth. In their grief over their father’s condition, they promptly and respectfully covered him. 26 Based on the biblical record (Genesis 9) and our discussion concerning principles relating to drunkenness circle the letter preceding each TRUE statement. a One must guard against the temptation to experiment with the things Scripture warns against. b One must never assume that he is strong enough to resist temptation in his own power. c One instance of yielding to temptation can result in embarrassment, loss of one’s witness for God, and even personal tragedy. d The results of drunkenness can bring division in a family relationship. 27 State what the Christian’s attitude should be toward those who are enslaved by alcoholism and the reason for this attitude. ................................................................................................................................ ................................................................................................................................ 28 The church should react toward alcoholics by a) ignoring them in the church outreach program. b) setting a high moral standard so they will feel rejected. c) taking no stand for or against them in the community. d) helping them begin a new life through Christ.
Objective
4.9
depravity marked by corruption or evil
State the main points of Noah’s prophecy about his descendants and tell how it was fulfilled. Noah’s Prophecy It is interesting to note that Noah’s curse was directed not against Ham, but against Ham’s youngest son, Canaan. Since the same Hebrew word is used for son or grandson, some people think that Canaan had uncovered Noah, laughed at his nakedness, and told Ham about it. “When Noah . . . found out what his youngest son had done to him, he said, ‘Cursed be Canaan!’” (9:24–25). Is this a curse or a prophecy? The fulfillment of the words of Noah indicate that the judgment did not fall on the person of Canaan but rather on only some of his descendants, the Canaanites in Palestine and lascivious Phoenicians of North Africa who were enslaved by the Romans. They were not judged for the sin of Ham, but rather for their own terrible moral depravity* (Genesis 15:16; Leviticus 18:2–3, 6–30). Furthermore, it is a Bible principle that “the soul that sins is the one who will die” (Ezekiel 18:4). Here, Ezekiel spoke out against a false use that the people were making of the misunderstanding of a doctrine of inherited guilt (Exodus 20:5, 34:7). Joshua’s enslavement of the Gibeonites (Joshua 9:27) is one fulfillment of the words of Noah.
106 Genesis
subjugate to force to submit to control and governance
Therefore, we can assume that Noah’s saying is to be taken as a prophecy and not as a curse on future generations, and that it refers only to the Canaanites and not to other racial groups, such as the people of Africa or Phoenicia. Noah’s prophecy came true. The descendants of Canaan settled in Phoenicia and Canaan (10:15–19) where they became notorious for their moral impurity. God’s judgment came on them for that very reason (Genesis 15:16; 19:5; Leviticus 18; Deuteronomy 12:29–31). God used a branch of the Semites—the Hebrews, under Joshua—to punish them for their abominations and to subjugate* them. The Semites (descendants of Shem) would inherit the spiritual blessings and continue the redemptive line of Genesis 3:15. Shem means “name.” The blessing of Shem was in the covenant name of God (9:26). Jehovah would be the God of the Semites. This has been true of the Hebrews, a Semitic race. Japheth is recognized as the father of the Indo-Europeans or Aryans. His name, similar to the word for “enlarge,” suggests the blessing he would receive—a large territory. This prophecy has been fulfilled in the spread of the Indo-Europeans from India all across Europe. But the prophecy that interests us most is that Japheth would “live in the tents of Shem” (9:27). Leupold says that this implies “friendly sharing of his hospitality and so of his blessings” (p. 353). We see this fulfilled in the success of the apostolic preaching to the Gentiles and the entrance of many into the covenant blessings by accepting Christ. 29 Match the person listed (right) with the statement that shows the kind of relationship Shem would have with that person (left). �������a Would receive blessing from him �������b Would be his Lord �������c Would be his slave
1) God 2) Canaan 3) Japheth
�������d Would be his guest 30 According to your IST, circle the letter preceding each TRUE statement. a All the descendants of Canaan lived in Palestine. b Noah’s reaction toward Canaan was because of anger and shame. c The Semites were to be the ancestors of the Aryan race. d The Hebrews are part of the Semitic race. e Noah’s curse on Canaan was based on a desire to punish Ham.
107 Lesson 4: A New Start and the Nations
Figure 4.4 31 State two ways that Noah’s prophecy was fulfilled. ................................................................................................................................ ................................................................................................................................ (See Appendix after the lessons of this IST for further points of reflection from Dr. Levang on this subject.)
Repopulation of the Earth Genesis 10–11
Objective
4.10
On a map find the probable location of the main nations listed in Genesis 10 and explain the importance of this table of nations to the biblical theme. Genesis 10
From Family to Nations
Again in Genesis 10–11 there is the literary pattern of giving the broad picture, a historical summary, before going back to focus on details. Locate on the map the places (or nations) mentioned. Unity of Mankind Perhaps you are wondering what this table of nations has to do with the theme of the Bible, which is redemption. If the promised salvation is to come through the line of Shem, why does the inspired writer devote so much space to tracing the origin of the nations? It shows that all men are “of one blood” and form a natural brotherhood under one Creator (Acts 17:26, KJV). This table gives the background for a redemption for all nations—not just for the people chosen as the channel through which it would come. Delitzsch explains that this record of the nations not only indicates the place of the family which was
108 Genesis
chosen as the recipient of divine revelation, but it also traces the origin of the entire world, with the prophetic intention of showing that the other nations were not intended to be excluded forever from the counsels of eternal love (Keil and Delitzsch, p. 124). Usually in the Bible, sons and their descendants are listed according to age, beginning with the oldest and ending with the youngest. Read Genesis 5:32, 6:10, 7:13, 9:18, and 10:1 for examples of this practice. In these references Shem appears to be the oldest and Japheth the youngest. In relating this to 9:24–25, it would seem that Noah was referring to Canaan as his youngest son (grandson) because he surely was not referring to Japheth. In the table of nations, the families of Japheth and Ham and their descendants appear before Shem’s family. It seems that the inspired writer put Shem last in order to move right into the story of the Semites. After the geographical summary, he goes back for the details of how the families were scattered. Then we see that the rest of the book of Genesis is the story of the Semites. The division into nations began after the confusion of languages at Babel. In general, the Japhethites moved north from Babel into the southeastern part of Europe. The Cimmerians, Medes, Greeks, and Scythians were Japhethites. Ham’s descendants settled in several areas. Some were in what we call the Fertile Crescent. This curves northwest from the Persian Gulf, then west and southwest through Syria and Palestine toward Egypt. Others went south into the Arabian Peninsula and southeast into Africa. The Hamites include the Canaanites, Egyptians, Ethiopians, and Babylonians. The Semites occupied the area between the Japhethites and Hamites, in the Arabian Peninsula, Asia Minor, and what is now Persia. Nothing is said about who moved into the Far East, the Western Hemisphere, Australia, or the many islands. There is no attempt here to present a complete list of nations. The Old Testament concentrates on the nations known to the Hebrew people. It does not attempt to follow these peoples as they continued to spread and populate the globe. 32 The origin of nations is an important aspect of redemption because it a) indicates God’s chosen people. b) shows the natural brotherhood of all men. c) traces the nations who are to be excluded from God’s plan. d) gives the historical background of all nations. 33 Circle the letter preceding each TRUE statement. a The division of the nations began after Babel. b The purpose of the author is to present a complete list of nations. c Shem was the youngest son, so his genealogy comes last in the record. d After Genesis 11:10, there is no record of the Semites.
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Objective
4.11
materialistic preoccupation with or stress upon material rather than spiritual things confederation an alliance; league
Describe the historical and typological importance of Nimrod. Nimrod: Hunter, King, and Builder The record of the nations gives special attention to Nimrod. He founded the early Babylonian kingdom and built several cities. It is very likely that he led the people at Babel in the construction of the tower (11:4). The Bible uses the same term for him as for the “mighty men” of Genesis 6:4 (translated there as “heroes,” in 10:8 as “mighty warrior”). The Hebrew word is the intensive form of the word for “valiant man,” “warrior.” By implication it means “mighty warrior” or “tyrant.” He was probably famous for his daring exploits as hunter, warrior, and kingdom builder. Delitzsch says that Nimrod means “we will revolt.” He believes it was a title given to him by the people and not his personal name. Nimrod may have been a “mighty hunter” both of animals and also of men, to enslave them (Keil and Delitzsch, p. 128). Babylon (Babel), where Nimrod had his kingdom, later became the symbol of the world system in revolt against God and of the oppressor of God’s people. Revelation 18 uses this name for a materialistic* and ungodly confederation* whose overthrow marks the final victory of Christ. We see in Nimrod a type (a prophetic figure as a preview) of that “man of lawlessness” who will exalt himself as God and head the last God-defying empire (2 Thessalonians 2:3–10; Revelation 13:5–8). 34 Nimrod is considered a type of the Antichrist by his a) building the sinful city of Nineveh. b) being a mighty tyrant against righteousness. c) revolt against God at Babel. d) heading the Babylonian kingdom which became the symbol of a great world system.
Objective
4.12
State why God was displeased with the tower of Babel and how He worked out His purpose.
Genesis 11:1–9
Dispersion from Babel
The ruins of temple towers called ziggurats are still found in Mesopotamia. These were in the form of pyramids built in successive stages with outside staircases and a shrine at the top. Most of these were for the worship of the moon. Some people claim that the ruins of Birs Nimrud, the remains of a tower of seven stages, are those of the tower of Babel. These are about 20 kilometers southwest of Babylon. Others believe that the enormous tower of Etemenanki, built on an artificial mountain in Babylon itself, is the one referred to in the Bible. It was a temple for the god Marduk. But perhaps the tower of Babel was the model that all these temples copied later.
110 Genesis
The account of the tower of Babel illustrates the foolishness of building without God (Psalms 127:1). Driven by pride and ambition, the Babylonians wanted to “make a name for themselves.” The construction of the great tower and a city would leave a monument to their genius. It would establish their importance in the eyes of men and secure their names from being forgotten. In direct disobedience to God’s command to spread out and fill the earth (Genesis 9:1), they planned to become powerful through unity and centralization. The city and tower would knit the people together and provide military security and political domination. God, however, did not approve of their plans. He saw their pride, selfsufficiency, and rebellion. God was not going to let Nimrod defy Him openly, dominate the world, and destroy the redemptive line of the Semites! God is going to accomplish His purpose—no matter how many people may boastfully defy Him! At Babel He simply confused them by changing their language so they could not understand each other. This made it impossible to work together in harmony. Each family or clan, with its own language, went out to develop its own way of life wherever it chose. So God accomplished His purpose by scattering them. Bible students note that the gift of tongues at Pentecost was the reverse of the confusion of tongues at Babel (Acts 2:4–8). Alan Richardson comments that: “When men in their pride boast of their own achievements, there results nothing but division, confusion, and incomprehensibility; but, when the wonderful works of God are proclaimed, then every man may hear the apostolic gospel in his own tongue” (Yates, p. 16). 35 List two attitudes in today’s world that are like building the tower of Babel. ................................................................................................................................ ................................................................................................................................ 36 State one way God accomplished His purpose by the confusion of languages at Babel. ................................................................................................................................
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37 Circle the letter preceding each TRUE statement. a One reason people gave for building the tower of Babel was to build a name for themselves. b God indicated that people should not live together in large groups when He scattered them throughout the earth. c The second purpose for building the tower of Babel was to avoid God’s command to spread out and fill the earth. d God preferred to have the people scattered abroad so the families could unite into clans. e God does not want people to unite for political power. f Centralization would knit people together for military security. g God often uses unusual methods to accomplish His purpose.
Objective
4.13
Identify Abraham’s ancestral line and seven members of his family. Genesis 11:10–32
The Family of Abraham
The genealogical record of the nations narrows down to the Semites in the line of Shem’s son Arphaxad. The record finally focuses on the family of Terah. Some scholars have used it as a chronology to measure the time from Noah to Abraham. But the Bible does not use genealogies this way. Probably only the most important persons were listed. The evidence of cultural sequences in the empire centers and elsewhere seem to go back for thousands of years before Abraham. According to Kline, the biblical genealogy is too brief to be considered complete for the overall time involved (Kline, p. 92). The climax of Genesis 10–11 is the introduction of Abraham (Abram). He marks the beginning of the chosen nation of Israel, which is the center of interest throughout the rest of the Old Testament. Here we meet Abraham’s family, some of whom are to play an important part in the development of God’s people. In summary, we see the first phase of the move from Ur to Canaan. Then, in chapter 12, following the regular literary pattern, we go back and get some of the details, but that will be covered in another lesson. 38 Match the person or place (right) with the description (left). �������a Where Abram lived �������b Abram’s father �������c Abram’s brothers �������d Terah’s daughters-in-law �������e Abram’s ancestors
1) Milcah, Sarai 2) Lot 3) Shem, Arphaxad 4) Terah 5) Ur, Haran 6) Nahor, Haran
�������f Abram’s nephew You have now come to the end of Lesson 4. Review the lesson objectives and then take the self-test.
112 Genesis
Self-Test 4 True-False. Write T in the blank space preceding each TRUE statement. Write F if it is FALSE. ������� 1 In Noah’s day God used water to destroy the earth, but in the future He will use fire. ������ 2 Two sources of water in the Flood were torrential rains and great tidal waves. ������� 3 Scientific evidence indicates the impossibility of a flood covering the earth as indicated in the biblical narrative. ������� 4 Most Bible scholars agree that the Flood was local in extent, not universal. ������� 5 The story of the Flood has not been confirmed by any branch of science. ������� 6 The symbolic message of the ark for us today is God’s protection and care in a world of sin. ������� 7 God’s covenants are important because they reveal God’s will. ������� 8 The relationship between God and Noah was changed after the Flood. ������� 9 As far as God was concerned, the basis for a new life was blessings, decrees, and covenants. �������10 The difference in the Adamic covenant and the Noahic covenant was that man was not to eat meat. �������11 After the Flood, man was to take the responsibility for human government and the punishment of crime. �������12 Noah’s drunkenness brought immediate division to his family and a curse on his descendants. messianic relating to a messiah (a professed or accepted leader of some hope or cause)
�������13 Noah’s prophecy was fulfilled in God’s blessing on Canaan through the Messianic* line. �������14 The table of nations, which shows the various people that descended from Noah, is important because it implies that salvation is for all people everywhere. ������ 15 Prophetically, Nimrod is important because he is a type of the coming Antichrist. �������16 Babel was probably a temple tower used for worship of the moon. �������17 Nahor, Milcah, and Haran were ancestors of Abraham. �������18 Cuneiform tablets are used by anthropologists to refute the biblical account of the Flood. �������19 Genealogical records are used by most Bible scholars to measure the time from Noah to Abraham. �������20 God dispersed the nations at Babel to accomplish His purpose for the creation of man.
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�������21 The pride, self-sufficiency, and rebellion of people after the Flood brought God’s judgment on the builders of Babel. �������22 The Noahic covenant concerned Noah and his family, and it was a conditional covenant, that is based upon Noah’s behavior. �������23 In Romans 13:1–7 Paul teaches that human government was divinely instituted. ������ 24 God made His covenant with Noah to assure man of the certainty of the future. ������� 25 Shem’s descendants were eventually destroyed because of their wickedness.
Unit Progress Evaluation 1
Now that you have finished Unit 1, review the lessons in preparation for Unit Progress Evaluation 1. You will find it in your Student Packet. Answer all of the questions without referring to your course materials, Bible, or notes. When you have completed the UPE, check your answers with the answer key provided in your Student Packet, and review any items you may have answered incorrectly. Then you may proceed with your study of Unit 2. (Although UPE scores do not count as part of your final course grade, they indicate how well you learned the material and how well you may perform on the final examination.)
114 Genesis
Answers to Study Questions 20 Your answer. Any two of the following: Be fruitful and fill the earth. Have dominion over the animals. Eat or drink no blood. Establish capital punishment. 1 a, b, e, f, and i are true statements. 21 d) man acts as God’s agent to direct a just society. 2 Your answer should include any of the three types of pollution: moral, environmental, and spiritual. 22 a) remind us that God is always the same. 3 b) provide animals for sacrifice after the Flood. 23 Any one of these: Meat was added to the diet. Eating blood was forbidden. Death for murderers. 4 a b c d e
2) 4) 5) 1) 3)
Springs of the deep Wiped out The Earth Bursting forth Floodgates of the heavens
24 c) universal and unconditional. 5 b, c, and e are true statements. 25 Any two of the following: They reveal God’s will; they show His promises to man; and they give the basis on which He will deal with man in a particular period. 6 a b c d
1 1 2 1
26 a, b, c, and d are true statements. 7 a b c d
3) 2) 3) 1)
Babylonians Israelites Babylonians North American Indians
27 Your answer. The Christian should be loving and caring. Many slaves of liquor have been set free by the power of Christ. By being shown God’s love, many slaves of alcohol have been helped to start a new life. 8 c) the Bible is historically accurate. 28 d) helping them begin a new life through Christ. 9 Your answer could include the following: records of ancient Babylon, the Epic of Gilgamesh, a tablet.
115 Lesson 4: A New Start and the Nations
29 a b c d
3) 1) 2) 3)
Japheth God Canaan Japheth
10 a God’s care: Genesis 6:8; 6:18; 7:1, 16, 23; 8:1, 21. b Noah’s Response: Genesis 6:9, 22; 7:5, 9; 8:20. 30 b, d, and e are true statements according to your IST. 11 d) was initiating action to bring Noah out of the ark. 31 Any two of the following: The Canaanites were conquered by the Semites (Israel) under Joshua. The Semites became the redemptive line who worshiped the true God. The Japhethites spread over a vast area in Europe and part of Asia. Many of these Gentiles found Christ under the apostolic preaching and have shared the blessings of Shem. 12 Any of the following: God does not forget His people; He takes care of them through trials; He brings them out with victory; and He often uses natural means to accomplish His purposes. 32 b) shows the natural brotherhood of all men. 13 a b c d e
2) 3) 5) 1) 4)
1 Peter 3:18–22 Matthew 24:36–42 2 Peter 3:3–15 Hebrews 11:7 2 Peter 2:4–5
33 a is a true statement. 14 Any two of the following: They were probably frightened by the storm, but they were safe in God’s care. While they were busy with the work God had given them, they were understandably tired of uncomfortable conditions and longed to get into the clean new world. 34 c) revolt against God at Babel. 15 Your answer might include two of these: Base your actions on God’s Word. Have patience. Be obedient. Have faith in God’s promises. 35 Any two of the following: Man’s defiance of God; pride in his own accomplishments, including his space programs; and some people’s talk of world conquest. 16 c) build an altar of consecration. 36 Your answer could include one of these: He scattered the people so they would populate the earth. Each family or clan was free to develop its own nation and way of life. 17 b) assuring Noah that the seasons would be regular for planting his fields. 37 a, c, f, and g are true statements.
116 Genesis
18 a) grateful for God’s provision. 38 a b c d e f
5) 4) 6) 1) 3) 2)
Ur, Haran Terah Nahor, Haran Milcah, Sarai Shem, Arphaxad Lot
19 a, c, and e are true statements.
2
GOD AND HIS FAMILY OF FAITH Lessons...
Procedures...
5 6 7 8 9
Abraham Called to a Life of Faith Triumph of Faith in Tests Weak Faith and a Faithful God Sin, Judgment, and Prayer The Family Committed to God
1 Study the Learning Activities to know what to expect, then complete the exercises. 2 Reflect on the Objectives for key concepts and action needed. 3 Study the content, identifying key points by underlining or highlighting, and answer the Study Questions. 4 Answer the Self-Test questions to help you synthesize the lesson. 5 Review the lessons in this unit in preparation for the Unit Progress Evaluation.
5
Abraham Called to a Life of Faith In the initial unit we considered beginnings. These included the beginning of the earth and man. Then we examined the beginning of sin in the human race and its tragic effects. We also studied the first family and the practical consequences of the Fall on the entire race before the Flood, after which we focused on the new beginning God gave man after the Flood. Now we turn our attention to the beginning of a new method that God initiates to reveal himself to man. Chapter 12 may be viewed as the great deciding point in the book of Genesis. Here the book leaves the history of the whole race and focuses on the story of one family. His strategy is to have a nation of faithful believers to be His witness to the world. So He chooses Abraham to be the father of this nation and of all the faithful people of God. God’s “new method” in choosing to work through one family is enlightening. Obviously one’s focus can be much sharper as he concentrates on a single object than on many. Hence, God chose to concentrate His efforts on Abraham and his family, giving these people the knowledge of the one true God. He invested His love, time, and patience in these family members so that they could imbibe His character and reflect Him to the idolatrous people of the world. In addition, He chose this family to be the vehicle through which He would bring the Redeemer into the world. No wonder honest believers marvel as they reflect on the infinite wisdom and perfection of His method.
the activities...
◊ Read Genesis 12 as background for this lesson. As you do so, try to put yourself in Abraham’s place. How would you have responded to the circumstances that are mentioned in this chapter? ◊ Locate on the map the places mentioned in Genesis 12, and trace Abraham’s travels from Ur to Canaan. ◊ You will enhance your study if you will locate and read all Scripture references that relate to lesson content as you come to them in your Independent-Study Textbook. ◊ Work through the lesson development according to your established procedure. Check your answers to study questions with those provided at the end of the lesson. Then review the
119 Lesson 5: Abraham Called to a Life of Faith
lesson objectives and take the self-test. Again be sure to check your answers with those we have given in the Student Packet.
the objectives...
the outline...
5.1
List at least two of God’s purposes in forming the chosen race, and show how these relate to the church.
5.2
State three ways that archaeology confirms the historical nature and early writing of Genesis 12–50.
5.3
Give reasons for Abraham’s historical and religious importance.
5.4
Describe the city from which God called Abraham and two aspects of separation required by the call.
5.5
Identify the continuing fulfillment of the promises to Abraham.
5.6
Show how the principles that guided Abraham in his life of faith can be applied in the Christian’s life.
5.7
Recognize the basis and response of faith through Abraham’s example.
5.8
Compare three tests of Abraham’s faith in his journey to Egypt with similar tests today.
1 God’s New Method 2 Archaeology and the Patriarchs a Names b Conditions c Customs 3 Importance of Abraham 4 Abraham’s Call a Separation Necessary b Far-Reaching Promises
120 Genesis
5 Abraham in Canaan a Example of Faith b Trials of Faith
Objective
5.1
List at least two of God’s purposes in forming the chosen race, and show how these relate to the church.
God’s New Method Genesis 12:1–20
Throughout the Bible we see that God’s eternal purpose has never changed. He created man in His own image to enjoy fellowship with Him. Sin has marred that image and broken the fellowship but God is determined to bring back to himself all those who want to belong to His family. He will restore His image in them and enjoy fellowship with them. The Bible is the story of His work of redemption. Although God’s purpose does not change, He may change His methods or adapt them to changing conditions. As the world population increases and nations are developing, God develops a nation for himself. It is to become the receiver, guardian, and proclaimer of His revelation to mankind, and this nation provides an appropriate environment for the pure worship of God. So His blessing on it will be a witness to all nations about His power and love for His people.
GOD’S PURPOSE FOR HIS PEOPLE From Abraham to Christ
From Pentecost to You
• • • • •
• • • • •
Worship God Write, preserve, teach the Bible Be His witnesses Be the family of the coming Savior Prepare the way for Christ to come
Worship God Write, translate, teach the Bible Be His witnesses Be the body of the living Savior Prepare the way for Christ’s return
Figure 5.1
idolatrous involved in worshiping or trusting in idols
Henry Halley comments that God’s immediate object in founding the Hebrew nation was to establish the knowledge of the one true and living God in a world of idolatry (p. 31). This would be accomplished by the written revelation of the Old Testament and the testimony of the Hebrew nation (Isaiah 49:6). God’s plan was to prepare the world for the coming of Christ. Let us sum up His plan. 1. The Hebrews would be a nation separated to the worship and service of Jehovah. 2. The Hebrews would receive the knowledge of God and His ways and record it in writing. 3. The Hebrews would testify about the one true God to an idolatrous* world. 4. The Hebrews through their life and witness would prepare the way for Christ to come. 5. Through the royal line of the Hebrew nation the promised Redeemer would be born.
121 Lesson 5: Abraham Called to a Life of Faith
1 Look quickly through Genesis 12–50 to get an idea of the content. State one difference you see in the subject matter and its treatment in these chapters from the subject matter and treatment in Genesis 1–11. ................................................................................................................................ 2 State one aspect of God’s new method in His plan of redemption. ................................................................................................................................ 3 a List at least two purposes of God for the Hebrew nation. .......................................................................................................................... .......................................................................................................................... b Compare these purposes with His purposes for the church today. ..........................................................................................................................
Objective
5.2
State three ways that archaeology confirms the historical nature and early writing of Genesis 12–50.
Archaeology and the Patriarchs
Until recently, liberal scholars doubted that Israel was founded by Abraham, Isaac, and Jacob. The Genesis record of these patriarchs was thought to be a collection of national legends with little historical basis. In our first lesson we saw the liberal teaching about how and when Genesis was written. Supposedly, the events and customs were based on conditions in the times of the writers; however, archaeologists have discovered many historical facts about the period of the patriarchs (2000 to 1500 B.C.). These findings confirm in an astonishing way the names, customs, and historical events mentioned in Genesis.
Names
equivalent equal in force, amount, or value
Names on the clay tablets discovered in Mesopotamia confirm the Genesis record. We have mentioned the tablets discovered at Mari (an Amorite city on the Euphrates River) and at Nuzi (located on the Tigris River in patriarchal times). From them we learn that individuals among the Semitic people had names similar or equivalent* to many in Genesis. These tablets include forms of Abraham, Nahor (Nakhur, a town near Haran), and Benjamin (Banu-yamina, the name of a people). Other names have the same root as Gad, Dan, Levi, and Ishmael (Wood, pp. 27–28). Such names as Jacob and Isaac were probably shortened forms of names that were common at that time.
Conditions The conditions described in Genesis fit the early period that it claims to record and not the later period. Archaeology shows that there was much movement of people during the patriarchal age. The Amorites, Hittites, Hurrians, and other groups were looking for new lands. Conquering kings, such as those described in Genesis 14, were leading expeditions. In fact, evidence seems to show that Amraphel was an Amorite, Arioch a Hurrian, Tidal a Hittite and Kedorlaomer is called an Elamite (Douglas, p. 940). Palestine was not
122 Genesis
thickly settled in the twentieth century B.C., and the nomadic life illustrated by Abraham was widespread (Albright, pp. 204–205). Clay tablets of the eighteenth century B.C. indicate that there was no serious language barrier in the area of the Fertile Crescent. The people throughout the Euphrates and Palestine regions understood the West Semitic language. Egyptian was understood in the important Palestinian centers, and West Semitic was spoken in northern Egypt. So Abraham had no problem communicating with others wherever he went (Albright, pp. 204–205). The travels of the patriarchs were along routes known now to have been commercial highways at that period. Important roads crossed from Mesopotamia to Asia Minor and Palestine. Others led to Egypt. The great route known as the King’s Highway (Numbers 20:17) crossed Transjordan. This route is traced by a line of ancient towns built along its course. Archaeology shows that extensive travel, such as we see in the patriarchal account, was common during that period.
Customs The Nuzi tablets and other documents of that period refer to customs that we see in the lives of the patriarchs. These writings describe: 1. A childless couple adopting an heir (compare with Genesis 15:2). 2. Spoken blessings that were binding (compare with Genesis 27:30–38). 3. Wives giving maidservants to their husbands to produce children for them (compare with Genesis 16:1–2; 30:1–6). Many other customs in Genesis 12–50 are also mentioned in these tablets. Archaeology, then, supports the historical accuracy of the patriarchal record. It shows that the Genesis record had to be written about the time in which the events took place because conditions changed later. During the fourteenth century B.C. a period of political upheavals began. After that, conditions were never the same again (Guthrie, p. 19). 4 State three ways that archaeology confirms the patriarchal account and give an example of each. ................................................................................................................................ ................................................................................................................................ 5 All of the following but one support the idea that Genesis was not likely written in 1000 B.C. as the liberals claim. Which one is NOT a basis for these claims? a) Conditions fit an earlier period better than this later period. b) Customs of a later time would have been reflected in the record. c) Differences in names confirm the early period. d) Writings are similar to those of 2000–1500 B.C.
123 Lesson 5: Abraham Called to a Life of Faith
6 Studying the discoveries of archaeology that relate to the patriarchal period is important because they a) give more light on the customs and culture of that period. b) support the historical nature of Genesis 12–50. c) disprove the theory that the stories of the patriarchs are only myths and legends written centuries after Moses. d) increase our interest in studying about the chosen family. e) all of the above.
Objective
5.3
Give reasons for Abraham’s historical and religious importance.
Importance of Abraham
Promised Land (term used for Canaan or heaven) a place believed to promise final satisfaction
Some people rank Abraham among the greatest persons of the Old Testament. The other two are Moses and David. The space dedicated to Abraham in the Bible indicates something of his importance. Only eleven chapters are given to the history of the human race up to this point. But thirteen chapters are given almost exclusively to the life of Abraham. Historically, Abraham is important as the ancestor of both Jews and Arabs. God promised the land of Palestine to him and his descendants. On the basis of that promise God led the Israelites into possession of the Promised Land* centuries later. The Lord used Abraham to reestablish monotheism permanently. After the Flood, polytheism almost stamped out the worship of God. But in an idolatrous civilization Abraham heard the call of Jehovah. As a result, he became a worshiper of the one true God. The three great monotheistic religions 1) Judaism, 2) Christianity, and 3) Islam all revere Abraham as a prophet of God. Abraham is important theologically. The New Testament uses his experience as the historical basis for teaching justification by faith. The covenant with Abraham and his seed is fulfilled through Christ and extends to all those who believe in Him. So, the Gentiles enter by faith into the blessings promised to Abraham (Galatians 3:6–18; Romans 4). Abraham is also important for us as a practical example of a life of faith. His call, his consecration, the trials of his faith, and his victories—all inspire and encourage us. We can see Abraham’s importance in the names given him. He alone in the Bible is called “the friend of God” (2 Chronicles 20:7; Isaiah 41:8, RSV; James 2:23). Abraham is also referred to as “the father of many nations” and “the father of us all” (Romans 4:16, 17). Above all, the Bible describes him as a man of faith—one who was faithful to God and believed His Word completely. So Abraham became “the father of all who believe” (Romans 4:11) and a type of all believers who look for “a city . . . whose builder and maker is God” (Hebrews 11:8–16, KJV).
124 Genesis
7 Circle the letter preceding each TRUE statement. a Abraham is important both historically and theologically. b The promises given to Abraham were primarily to establish the Jewish nation as a power in the world. c The title “father of us all” refers basically to Israel and Islam as the seed of Abraham. d Gentiles enter by faith into the promises made to Abraham. e Abraham ranks first among the greatest people of the Old Testament. f The principles by which Abraham lived, which enabled him to please God, are valid for Christians even though we live in different times. g As the ancestor of Jews and Arabs, Abraham is revered as a prophet of God by both.
Abraham’s Call
Genesis 11:27–12:3 Alexander MacLaren saw the call of Abraham as the most important event in the Old Testament. He compared it to the tiny source of a great river that would some day refresh continents (p. 67). Because Abraham obeyed God’s call, God generated through his seed a nation through which He would reveal himself and a Redeemer for the world. The call of Abraham, therefore, is the beginning of a new chapter in the history of redemption.
Objective
5.4
Describe the city from which God called Abraham and two aspects of separation required by the call. Separation Necessary God appeared to Abraham in Ur of the Chaldeans, in Mesopotamia (Genesis 11:31; Acts 7:2). Some recent scholars place Ur in northern Mesopotamia, about thirty kilometers from Haran. But most scholars identify it with the city of Ur near the Persian Gulf. Abraham left the land of the Chaldeans to go to Haran (Acts 7:4). Excavations by C.L. Woolley in 1922–1934 show that Ur was the ancient capital of Sumer. As one of the largest and wealthiest cities in that area, Ur was a center of commerce. Ships from other lands came through the Persian Gulf and up the Euphrates bringing gold, copper, ivory, alabaster, and hard woods. Trade routes led inland through Mesopotamia. Ur was also a center of education. The ruins of a school found there had a large library of clay tablets. Woolley traced the history of Ur from the fourth millennium B.C. to 300 B.C. when the city was abandoned (Schultz, p. 32). But this rich center of commerce was also a center of idolatry. The people worshiped the moon god Nanna. The ruins include a great ziggurat temple, other buildings used for the worship of Nanna, and idols in niches in the homes (Tenney, p. 877). Abraham’s father, Terah, and the rest of the family were evidently idol worshipers (Joshua 24:2; Genesis 31:19). In fact, tradition indicates that Terah made idols. The family very likely knew something about Jehovah and may have worshiped Him as one of several deities, but they did not know Him personally.
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Then Abraham, surrounded by spiritual darkness, heard God’s call! God told him to leave his country, his people, and the family of his father. God wanted Abraham to cut all ties with his idolatrous past in order to enjoy communion with the one true God and serve Him all his life. 8 When God called Abraham, he was living in security and wealth in a city of Mesopotamia. Circle the letter preceding the statement which does NOT accurately describe this city and its culture. a) Ur was the capital of Sumer. b) The people of Ur were worshipers of the moon god. c) Ur was an important trade center. d) Many temples were built for the worship of the one true God. e) Ur was a center of education. The second aspect of Abraham’s call is that he was to depend on God for guidance. He was to go to the land that God would show him. Hebrews 11:8 says that Abraham went out by faith “even though he did not know where he was going” while Genesis 12:5 indicates that God directed him from Haran to Canaan. Although God probably did not tell Abraham at this time that Canaan was to be his permanent home, God was leading him step by step. Therefore Abraham was called to a life of faith, to walk with God. 9 God wanted Abraham to leave his country so he would be a) free from the influence of his idolatrous past. b) able to enjoy communion with the one true God and serve Him all his life. c) able to depend on God for guidance. d) able to enjoy all the privileges noted in a), b), and c) above. e) able to enjoy what is noted only in b) and c) above. 10 Circle the letter preceding each TRUE statement. a God is calling us to a heavenly inheritance. b The requirements of living by faith today are different from those placed on Abraham. c God’s call today is not to obedience, but to spiritual awakening. d God may require us to leave our traditions as He required Abraham to leave his. 11 List two conditions that Abraham had to meet in order to have the promises fulfilled. ................................................................................................................................
Objective
5.5
Identify the continuing fulfillment of the promises to Abraham.
Genesis 12:1–3
Far-Reaching Promises
When God told Abraham to separate himself from his people and country, He gave him seven great promises. (One is also a command—be a blessing.) The promises are as follows:
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contemporaries existing, occurring, or originating during the same time
1. I will make you into a great nation. 2. I will bless you. 3. I will make your name great. 4. You will be a blessing. 5. I will bless those who bless you. 6. I will curse whoever curses you. 7. All peoples will be blessed through you. Abraham did not live to see the fulfillment of the first and last promises. But we have seen and will continue to see the fulfillment of all seven: 1. The nation of Israel is great. 2. Spiritual and material blessing go to Abraham and his descendants. 3. His name is great among his contemporaries*, and he is now respected as prophet and forefather by Jews, Muslims, and Christians. 4. A blessing results even to us from the reestablishment of monotheism. 5. Historically, the nations that have been friendly to the Jews have been blessed. 6. God fights against the enemies of the Jews. 7. The Bible, the Savior, and all the blessings of salvation, which have come through the Jews, are being shared with all nations now. To these seven promises we should add the one to Abraham and his descendants in Genesis 12:7: God would give them the land of Canaan. Halley arranges the three far-reaching and historically important promises in the order of their fulfillment (p. 94). Abraham’s descendants would: 1. Inherit the land of Canaan. 2. Become a great nation. 3. Be a blessing to all nations. 12 It is possible for all people on earth to be......................through Abraham by ................................................................................................................................ 13 Circle the letter preceding each TRUE completion. The promises made to Abraham are fulfilled in a valid way a through blessings that have accrued to nations that have befriended his descendants. b as nations that have oppressed his descendants have fallen into decline. c as his descendants have become a powerful political nation that has crushed all opposition. d as Jews have maintained the belief in one true God in the midst of nearly universal ungodliness. e as his descendants have been the vehicle through which God gave the Bible, a Savior, and the blessings of salvation. 14 Match each event of modern times (left) with the promise related to it (right). �������a Formation of the nation of Israel in 1948 1) Inherit Canaan 2) Become a great nation �������b World evangelism 3) Bless all nations �������c God defends His people against 4) Isaiah 41:8–15 their enemies 5) Both 1) and 2)
127 Lesson 5: Abraham Called to a Life of Faith
Objective
5.6
Show how the principles that guided Abraham in his life of faith can be applied in the Christian’s life.
Abraham in Canaan Genesis 12:4–20
Abraham went out of his own country, first from Ur and later from Haran. He went, not knowing where he was going, but he knew the God who had called him. The pilgrims took all their possessions with them. To discard their possessions because God had promised to bless them would have been tempting God rather than trusting Him. Abraham found the land to which God led him inhabited by the Canaanites. Although he was a stranger in the land, he kept his relationship with Jehovah. Wherever he went he built an altar to the Lord. In this new land he faced trials and temptations, but God was faithful and delivered him out of his difficulties. Even when he went into Egypt because of a famine, God delivered him from difficulties he encountered. There is a great similarity between the deliverance of Abraham from Egypt and the deliverance of his descendants hundreds of years later. God was with him as He was later with the children of Israel in their Egyptian crisis.
Objective
5.7
Recognize the basis and response of faith through Abraham’s example. Genesis 12:4–9
Example of Faith
Basis of Faith Abraham is the outstanding example of faith in the Bible. By studying his life we find the basic elements of the attitudes and actions that please God and bring man into a personal relationship with his Creator. Abraham’s faith had to grow so that he could be the “father of all who believe” (Romans 4:11). Thus, the Lord cultivated his faith by 1) giving him promises, 2) testing him, and 3) appearing to him at least eight times. Guillermo Ross observes that God revealed himself through these appearances because it was necessary for Abraham to know God. The personal knowledge of God is the basis of faith (p. 52). This comes to us through His Word and through personal encounter with God. Belief and Obedience “Abraham believed God” (Romans 4:3; Galatians 3:6; James 2:23). This was the key to his life and his justification by faith. When God called Abraham to give up the security of the past and venture out into an uncertain future, he went. The only basis he had for such a drastic step was God’s promise. But faith gives substance to future things. “It believes the account given of the future by a trustworthy authority” (Dods, p. 90). Faith begins with trust in a person and in his word.
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Faith produces unquestioning obedience. Accepting God’s Word implies obeying it. “So Abram left, as the LORD had told him” (Genesis 12:4). MacLaren comments that the faith which delights in God’s promises but not in His commands is no faith at all (p. 69). 15 List two outstanding aspects of Abraham’s response to God’s call (Genesis 12:4–9; Hebrews 11:8). ................................................................................................................................ ................................................................................................................................ Abraham first heard God’s call in Ur and journeyed with his father to Haran. At that time Haran was on a main caravan route that connected the cities of the East with Damascus and Egypt. Like Ur in the South, Haran was highly civilized, and it was a center of moon worship. Perhaps Terah did not want to go any farther. Did he want to stay in an area dedicated to idolatry? Was he content with the good pastureland around Haran? Was he too old for the hardships of a continued journey? Or was he like many today who start to walk with God, but settle down in Haran instead of going to the Promised Land? We do not know. Even so, Abraham and his family stayed there in Haran for several years. 16 The cause of Abraham’s delay in obeying God’s call was that a) he felt responsible to his father. b) he needed more assurance from God. c) Sarah refused to go, so he waited to persuade her. d) he was hesitant to leave his home for a place he knew nothing about. e) apparently some things happened that are not recorded in Scripture. 17 Abraham’s response teaches us that true...........................................produces ................................................................................................................................ It seems that God renewed His call to Abraham after the death of Terah. Thank God that He keeps calling in spite of delays and the halfway obedience of His children! The separation for Abraham must be complete, even if it was costly. It must have been hard for him to leave a brilliant and highly developed culture, but “by faith” he traveled the 650 kilometers (390 miles) to Canaan. Focus on the Future Abraham’s focus on the future was a basic part of his life of faith. Life seemed to consist of continual wandering. Why did Abraham and his household not settle down comfortably in a Canaanite city? Probably he moved on because he wanted to keep separated from the immoral and idolatrous people of the land. MacLaren observes that “Life is wholesomer in the tent under the spreading tree, with the fresh air blowing about us and clear sky above, than in the Canaanite city” (p. 71–72). Abraham’s clear vision of the future kept him from getting too deeply involved in the affairs of this life. By faith he made his home in the promised land like a stranger in a foreign country; he lived in tents, as did Isaac and Jacob, who were heirs with him of the same promise. For he was looking forward to the city with foundations, whose architect and builder is God. (Hebrews 11:9–10)
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Blessings from God The revelation of God and His Word are not just for the beginning of the life of faith. His presence goes with us. His blessings increase our faith. He guides us step by step. After Abraham left Haran and went to Canaan, the Lord rewarded his obedience by appearing to him again and adding to the original promise. Abraham’s descendants, God said, would inherit the land (Genesis 12:5–7). A life of obedience brings an ever-increasing manifestation of God’s presence and knowledge of His will. Worship Abraham built an altar at Shechem, apparently in grateful acceptance of the gift of Canaan. It was as if he were taking possession of the land jointly for the Lord and himself. Wherever he went, Abraham pitched his tent and erected an altar. This speaks of family religion and of daily communion with God. But deep faith in God goes beyond worship in the home; it leads to public witness. Thus, Abraham called on the name of the Lord, that is he openly proclaimed the character of God. His altar-building and calling on the name of the Lord were public demonstrations of the patriarch’s faith to the idolatrous Canaanites. 18 Name one religious activity of Abraham as he journeyed in the land. ................................................................................................................................ 19 Compare your experience with that of Abraham. a What was the basis of Abraham’s and what is the basis of your faith? .......................................................................................................................... .......................................................................................................................... b What was Abraham’s response of faith and what is your response of faith? .......................................................................................................................... ..........................................................................................................................
Objective
5.8
Compare three tests of Abraham’s faith in his journey to Egypt with similar tests today. Genesis 12:10–20
Trials of Faith
Faith must be tested. As our faith is tried, we see God’s promise fulfilled. This makes our faith grow stronger. The first test of Abraham’s faith was his call to leave Ur. Next he was called to leave Haran, and by faith he went to Canaan. Time passed and although Abraham had the promise that his descendants would possess Canaan, he did not own any land there. Yet God blessed and prospered him. By now Abraham may have employed several hundred people who took care of his flocks of sheep and goats (Genesis 12:5,16; 14:14). All these people depended on Abraham for their support. Abraham depended on the God who had led him with his household to the land of Canaan.
130 Genesis
Famine in Canaan The lives of all the members of Abraham’s household depended on the pasture for their flocks. So they traveled from place to place toward the south of Canaan. Then there was a drought. Hence, the pastures dried up and the crops failed as famine prevailed in Canaan. Something had to be done or the flocks would all die and the people starve to death! However, the crops and pastures of Egypt, watered by the river Nile, had not failed. Since there was food there, Abraham and his people set out for Egypt. Perhaps God wanted to teach Abraham to trust in His care in the land to which He had called him. We have no record that God told him not to go to Egypt. But neither do we have any record that Abraham asked God what he should do. Was Abraham out of God’s will in going to Egypt? We do not know. But we, who have learned from his example, know that we should pray for God’s help and guidance. Fear of Danger Is fear good or bad? It is a God-given instinct to help us protect ourselves from danger. And yet, fear itself can become an even greater danger. Fear of punishment for sin has brought many to call on the Lord for mercy and salvation. Fear of persecution or ridicule has kept many from following the Lord. Fear of danger can cause us to run to God for His protection. Or we can let it dominate our lives, destroy our faith, and cause us to do things that we should not do. That is what happened to Abraham. After leaving Ur, Abraham had the fear that someone might kill him to get his beautiful wife. So, he made a plan to protect his own life, whatever the cost might be to Sarah (Genesis 20:13), but in Egypt his plan got them into trouble. Abraham had Sarah say that she was his sister. While this was true (she was his half-sister), Abraham said this in order to deceive people and hide the fact that she was his wife. Later, when Pharaoh rebuked Abraham, his silence showed that he recognized his guilt. Why would Abraham do such a thing? Had he forgotten God’s promise to protect him, bless him, and make a great nation of him? The fear of danger (whether real or imagined) obscured his vision, weakened his faith, and led him into deception. Abraham, the giant of faith, was like Elijah, who was “a man just like us” (James 5:17). We can learn from his victories and be warned by his defeats. 20 The famine that drove Abraham to Egypt seems most likely to have been a) a normal occurrence in that area. b) sent by Satan to take Abraham out of Canaan. c) sent by God to test Abraham’s faith. d) a highly unusual occurrence in that area.
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21 In Abraham’s deciding to call Sarah his sister, we see human weaknesses that we often must deal with in our own lives. Circle the letter preceding each TRUE statement. a Abraham valued his own safety more than that of his wife. b He depended on his own schemes instead of looking to God for help. c Sarah was his half-sister, so he really was not deceitful. d Abraham was helping to fulfill God’s promise by protecting himself. e God was not displeased with Abraham for attempting to protect himself. f Like Abraham, we must be aware of the motive behind our actions. Family Problems Since the family is ordained by God to be the basic unit of society, Satan does all he can to break up the family. We saw him 1) set brother against brother (Cain and Abel), 2) get people to marry on the basis of physical attraction alone (the antediluvians), and 3) make sons disrespectful toward their parents (Noah, Ham, and Canaan). And now Abraham is about to lose his wife because of her attractiveness to other men. How many homes have this problem today! Sarah was very beautiful (Genesis 12:11–15). She was 65 years of age at this time, and she lived to be 127 years old. Thus, she was at the midpoint of her life when this event occurred. Like any woman, Sarah probably enjoyed being admired. Was she modest? Or did she invite the attention of men? Did she think it might be nice to be married to someone else—even to a king? Or did she resent the danger in which Abraham placed her? We do not know. But we do know that God had His plans for Abraham and Sarah. God was going to protect their marriage and fulfill His promise. Abraham’s lack of faith, selfish plan, and deception had serious results. It seemed that Satan had succeeded. The chosen family had left the promised land. The mother of the promised son had been taken to Pharaoh, and Abraham was helpless to do anything about it. It looked as though God’s promise and purpose had failed; nevertheless, Abraham learned through this harrowing experience that one’s own wisdom is no match for Satan’s force. Keil contends that “Help and deliverance are to be found with the Lord alone, who can so smite the mightiest kings, that they cannot touch His chosen or do them harm” (Psalms 105:14,15; Keil and Delitzsch, p. 151). At this crucial moment, however, God intervened. Abraham had received special favors and riches from Pharaoh. Possibly he was tempted to stay in Egypt and forget all about God’s call. But God sent serious diseases on Pharaoh and his household and let it be known that it was because Pharaoh had taken Sarah to be his wife. The truth came out! Pharaoh gave Sarah back to Abraham, rebuked him for his deception, and said, “Take her and go!” (Genesis 12:19). Fortunately, God does not abandon us when we get into troubles of our own making. He is able to heal broken marriages, take care of bad situations, and bring people back into His perfect will today. Sometimes it is by our mistakes that we learn to go to Him for guidance and protection. He has a plan for your life as much as He had a plan for Abraham’s life. Trust in Him and let Him lead.
132 Genesis
22 Match each experience of Abraham and Sarah (right) with a similar experience that people face today (left). �������a Loss of job �������b Divorce to marry someone else �������c Afraid to witness
1) Famine in Canaan 2) Fear of danger 3) Sarah in the palace
�������d Afraid to trust God for support in the ministry 23 Give one special lesson you have learned from the experience of Abraham. ................................................................................................................................ This is the end of Lesson 5. After you have carefully reviewed the lesson objectives, take the self-test.
133 Lesson 5: Abraham Called to a Life of Faith
Self-Test 5 Multiple Choice. Circle the letter preceding the one best answer. 1 God planned to use the Jewish nation to a) get rid of polytheism in the ancient world. b) prepare the way for the coming Savior. c) establish a great political nation. d) counteract the power of nationalism around the world. 2 The clay tablets at Mari and Nuzi indicate the authenticity of Genesis by a) explaining that there were no ancient language barriers. b) confirming the Documentary Theory of Genesis. c) indicating a later date of writing. d) the use of names, customs, and conditions of the period. 3 Abraham’s importance in the Bible is both a) natural and spiritual. b) historical and theological. c) historical and spiritual. 4 Two commands that Abraham had to obey were to leave his a) family and go where God led him. b) own country and sell his flocks. c) possessions and follow God. d) country and go to Egypt. 5 Most Bible scholars think that when God called Abraham, he was living in a) Ur, a town close to Haran in Paddan Aram. b) Haran, a town in Paddan Aram. c) Ur, near the mouth of the Euphrates river. d) Shechem, between Mt. Ebal and Mt. Gerizim. 6 Abraham was called from a thriving center of a) religious truth. b) culture and commerce. c) monotheism. d) pleasure and wealth. 7 Today we see the fulfillment of God’s promises to Abraham in a) the persecution of the Jews throughout the world. b) the great numbers of Jews throughout the world. c) Israel’s becoming a sovereign nation. d) the spread of three great religions throughout the world. 8 The three-part basis for Abraham’s faith was a) God’s Word, affluence, and power. b) blessing, protection, and wealth. c) wealth, protection, and power. d) God’s Word, testing, and personal appearance.
134 Genesis
9 The response of faith we see in Abraham’s life consisted of a) belief, obedience, and worship. b) focus on the future, and offerings. c) sacrifices and offerings. d) separation, worship, and sacrifices. 10 Abraham was important historically because he was a) the father of both Jews and Arabs. b) an example of living by faith. c) the owner of the promised land. d) all of the above. 11 Abraham traveled along the caravan trail known as the a) lesser route to Mesopotamia. b) King’s Highway. c) commercial highway to Egypt. d) least traveled route to Asia Minor. 12 Abraham’s experiences show many aspects of our spiritual experiences today. His responsibility to God’s call and promises are lessons in a) growth in faith. b) learning obedience. c) personal knowledge of God. d) all of the above. 13 In our Christian lives today we must base our faith on a) the Word of God and the leading of the Holy Spirit. b) prophecy and its fulfillment. c) examples of faith in the New Testament. d) none of the above. 14 Today we see evidence of God’s Word to Abraham fulfilled in the a) wealth of Islamic nations. b) bitter feuding between Jews and Arabs. c) spread of the gospel—world evangelism. d) persecution of Israel. 15 Although Abraham was a great man of faith, yet he failed God just as we sometimes do. This teaches us that a) nobody is perfect, so we have an excuse for our mistakes. b) we must depend on God alone for victory. c) some sins are not as bad as others. d) God will overlook mistakes because He loves us.
135 Lesson 5: Abraham Called to a Life of Faith
Answers to Study Questions 12 blessed, the gospel of salvation. 1 Your answer. You could include the idea of a brief treatment of thousands of years of history but much more detail about one family. 13 a, b, d, and e are true completions. 2 God chose a man to found a nation as a witness to other nations, and through it the Redeemer would be born. 14 a 5) Both 1) and 2) b 3) Bless all nations c 4) Isaiah 41:8–15 3 a Any two of the following: worship God, teach others about Him, record His truth, preserve, witness of to the world, and prepare the world for the coming Redeemer. b Basically they are the same. 15 Your answer could include: He wanted God’s blessings more than material possessions. He obeyed even though he did not know where he was going. 4 Conditions fit the earlier period rather than the later. Customs of the times are reflected in the writings. Widespread travel, trade, and conquest are indicated by ancient records. Archaeology also indicates the use of common languages for the entire region that would enhance communication. 16 e) apparently some things happened that are not recorded in Scripture. 5 c) Differences in names confirm the early period. 17 faith, obedience. 6 e) all of the above. 18 He built an altar to the Lord God. 7 a, d, e, f, and g are true statements. 19 a Abraham’s faith was based on God’s revelation of himself and what God said to him. He may also have heard or read about the experiences of Adam, the antediluvians, Noah, and the people at Babel. You have God’s written Word, and the Holy Spirit to guide you and strengthen your faith. b Abraham believed God, obeyed Him, and worshiped Him, and he focused his life on the future. Do you? 8 d) Many temples were built for the worship of the one true God. 20 a) a normal occurrence in that area. 9 d) able to enjoy all the privileges noted in a), b), and c) above. 21 a, b, and f are true statements. 10 a and d are true statements.
136 Genesis
22 a b c d
1) 3) 2) 1)
Famine in Canaan Sarah in the palace Fear of danger Famine in Canaan
11 He had to leave his family and he had to go where God directed him. 23 Your answer. It might be a lesson in faith, handling fear, or some family situation that God worked out for you.
137 Lesson 5: Abraham Called to a Life of Faith
6
Triumph of Faith in Tests What a contrast you will see between our last lesson and this one! There Abraham faced the hardships of famine. Now we see him fighting the temptations that come with prosperity. There Lot was the orphan nephew who depended on the kindness of his uncle. Now he becomes a competitor and a threat to the unity and peace of the family. There Abraham was so fearful that he was willing to sacrifice his wife to save himself from danger. Now he is ready to risk his life to save his nephew from danger. Faith has made the difference! While it is true that faith made the difference, what caused Abraham’s faith to grow and develop? What brought it to rich and full maturity? The answer is that the exercise of faith in the situations and problems of life helps faith to grow. God’s never-failing help in the tests and trials of life strengthened the faith of Abraham. God’s word, His promises, and His presence gave Abraham the basis for his faith, but he had to exercise it as he confronted the challenges of life, which made it grow. Even his failures taught him more about God’s loving care and patience. As we look at the triumphs of faith in Genesis 13–15, we can learn how to trust God in our problems. And, we can learn to see them as stepping stones to greater spiritual understanding and trust in God. Since God has called us to a life of faith that involves problems of many kinds, every test is an opportunity for our faith to grow stronger. As we study, let us pray that God will help us to face each test or problem with the right attitude so that we can experience the victories God wants for us.
the activities...
◊ Read Genesis 13–15 as background for this lesson. ◊ Study the lesson according to your established procedure. ◊ Look up in the glossary at the end of this Independent-Study Textbook the meanings of any key words with which you are not familiar. ◊ As you work through the lesson development, take the time to respond to each study question by writing your own answer before you look at the answers we have provided. If you give your own answers first, you will retain what you study much better.
139 Lesson 6: Triumph of Faith in Tests
◊ Take the self-test at the end of the lesson and check your answers.
the objectives...
6.1
Illustrate from Abraham’s experience the truth of Matthew 6:33.
6.2
Recognize dangers Abraham faced in prosperity.
6.3
Explain how Abraham overcame each danger of prosperity and was rewarded.
6.4
Give three bits of archaeological evidence that verify the historical facts given in Genesis 14 and point to its early period.
6.5
Choose statements that correctly describe conditions and events of Abraham’s rescue mission.
6.6
Distinguish between true and false statements about Melchizedek and discuss ways in which he is a type of Christ.
6.7
Identify statements that give reasons for tithing and explain correctly what tithing expresses.
6.8
Apply Abraham’s attitude toward possessions to Christians today.
6.9
Relate the promises of Genesis 15:17 to Abraham’s condition, and give the doctrinal significance of how he was declared righteous.
6.10 Explain the terms, symbolism, and principles involved in God’s covenant with Abraham.
the outline...
1 Problems in Prosperity a Prosperity in Canaan b Problems Over Property c Decision Based on Faith 2 Risking All to Rescue Others a Archeology and Genesis 14 b A Daring Rescue 3 Blessings After the Victory a Melchizedek Blessing Abraham b Honoring God With the Tithe c Attitude Toward Possessions 4 Covenant and Prophecy a Promise, Faith, Righteousness b Suffering and Inheritance
140 Genesis
Objective
6.1
Illustrate from Abraham’s experience the truth of Matthew 6:33.
Problems In Prosperity Genesis 13
You have been introduced to the great person of Abraham and have seen his first steps of faith. Now notice in this lesson how his faith grows. Watch for the strong temptations to doubt that come to him. Observe how the Lord helps him in these moments. Keep alert for the introduction of a great New Testament doctrine.
Genesis 13:1–6
Prosperity in Canaan
After his humiliating experience in Egypt, Abraham retraced his steps to the place where he had built an altar in the beginning, between Bethel and Ai. There he renewed his dedication, calling on the name of the Lord. Now he was walking by faith again. Marcus Dods comments that few of us will admit we have erred and then “repair our error by returning to our old way and practice” (pp. 108–109). Abraham became a man of great wealth and prestige because God prospered him. He came from Ur, a center of commerce, and seems to have been an excellent businessman. Some scholars believe that Abraham was a merchant engaged in caravan trade, but we do not have any proof of this. However, we do know that Haran was situated on caravan routes, and Abraham accumulated great possessions there (Genesis 12:5). While Abraham and his people lived in tents and traveled from place to place with their flocks, they were not poor. God prospered Abraham in Egypt and he acquired more livestock and servants (12:16). Eventually, he had a force of 318 menservants, many of whom were born in his service and trained to fight. In fact, it was this force that Abraham used to rescue Lot (14:14; 17:23, 27). As time lapsed, he became very rich in livestock, silver, and gold (13:2). Because of his status, Canaanite chieftains recognized Abraham as a prince; consequently, they wanted to make alliances and treaties with him for their own benefit. (14:13; 21:22; 23:6). The secret of Abraham’s prosperity was that he had God as his Partner! He had given up the material advantages of Ur to go wherever God led him, and God had blessed him for it. Abraham is a good illustration of the care of the heavenly Father that Jesus spoke of in Matthew 6:25–33. Prosperity comes to those who do not pursue it but rather put God and His will first in their lives. “Seek first his kingdom and his righteousness, and all these things will be given to you as well” (Matthew 6:33) refers especially to our material needs such as food and clothing. But in the Old Testament, especially, we see that God rewarded with material blessings and prosperity those who were willing to give up everything to obey Him. 1 List one way Abraham’s action in Genesis 13:1–4 prepares the way for the rest of the chapter. ................................................................................................................................
141 Lesson 6: Triumph of Faith in Tests
2 Match each Scripture reference (right) with the statement that illustrates it appropriately (left). �������a Abraham was willing to leave his country and his people to follow God. �������b God blessed and prospered Abraham because he was obedient.
1) Hebrews 11:8– 10 2) Matthew 6:33 3) Genesis 12:5
�������c Abraham put obedience to God above his own need. �������d Abraham had his eyes on heavenly treasure rather than earthly treasure. 3 Suppose a friend of yours wants to accept Christ as his Savior. His family is wealthy. He is a young man, a partner in his father’s business. If he becomes a Christian, his parents will disown him. He will lose everything he has. How would you use Matthew 6:33, Hebrews 11:8–10, and Abraham’s example in your advice to him? ................................................................................................................................ ................................................................................................................................
Objective
6.2
Recognize dangers Abraham faced in prosperity.
Genesis 13:5–7
Problems over Property
Abraham’s riches brought him the third great trial of his faith. His orphaned nephew, Lot, had been under Abraham’s care ever since the death of Lot’s grandfather in Haran. As God blessed Abraham, He blessed Lot too. Thus, as the years passed, Lot accumulated large flocks and herds of his own and servants to take care of them. In fact, the pasture lands were not big enough for all the cattle, sheep, goats, camels, and donkeys, of both Abraham and Lot. The herdsmen of Lot and those of Abraham began to quarrel with each other about the pasture. There was danger that a bitter quarrel would develop between Lot and Abraham themselves and destroy their relations with each other. This problem suggests that with prosperity may also come 1) selfishness, 2) bitter competition for material advantage, 3) lack of consideration for those who threaten our position, and 4) the breakdown of friendships and even family relationships. Prosperity brings with it another serious danger—the tendency to forget God and base all decisions on material advantage and comfort. 4 According to our discussion in this section, Abraham faced what dangers because of his wealth? a) He faced the danger of treating his neighbors with contempt. b) He faced the danger of becoming consumed by material comforts and forgetting God. c) Abraham’s wealth potentially threatened his good relations with Lot. d) All of the dangers noted in a), b), and c) above were mentioned. e) Only the dangers noted in b) and c) were mentioned.
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5 According to Proverbs 30:7–9, what danger did Agur face? How does this compare with the dangers Abraham faced? Are these dangers common to those who prosper? ................................................................................................................................ ................................................................................................................................
Objective
6.3
Explain how Abraham overcame each danger of prosperity and was rewarded. Genesis 13:7–18
Decision Based on Faith
Abraham must have seen clearly that God’s representatives should not be quarreling among themselves. He probably reasoned “We are brothers and for that reason we should not quarrel.” What would the Canaanites and Perizzites around them think? Should not he and Lot present a united front? And should a person with God’s promise that the land would belong to his descendants quarrel with a relative over such insignificant details as wells and pastures? Why could he not trust the Lord to take care of all his needs? Abraham made a decision based on faith in God. To solve the problem and maintain peace, he and Lot would have to separate. But there must be an agreement over which pasture lands each should take. Abraham was older and the head of the household. As such, he had the right to choose the land that he preferred, but Abraham gave that right to Lot. This was the generosity of a man who walked by faith, not by sight. He was prepared to give up material advantages in order to keep the things of spiritual value. Lot’s choice revealed his character. He was dominated by the desire for material advantage and therefore based his decision on what he could see. Lot neither recognized his duty to Abraham nor considered the spiritual danger of living near the people of Sodom. To him, grass for his sheep was more important than communion with God and a clear conscience. He probably thought, “Let Abraham take the barren hills with scanty pasture. Give me the valley with green vegetation and abundant waters.”
Figure 6.1 Lot is a type of the man who begins well but later tires of walking by faith. Little by little he slips. Lot first chooses the green valley; then he moves toward Sodom; finally he is settled in the city of iniquity itself.
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6 Lot’s choice placed him in serious danger. List a spiritual truth you see in this. ................................................................................................................................ ................................................................................................................................ But what about Abraham? The separation from his family was now complete (Genesis 13:14). No doubt he missed Lot but was glad that the problem had been taken care of. The Lord was pleased with Abraham’s behavior in the test, and He encouraged and rewarded him. God spoke to Abraham again and enlarged the original promise about Abraham’s descendants. God told him to walk through the length and breadth of the land. By doing this he was symbolically staking his claim to it. At the same time, God was assuring him of divine protection wherever he chose to go in the whole land of Canaan. Abraham had humbly accepted the less desirable area, trusting in the Lord, and God gave him the whole land! 7 Why did Abraham give Lot the opportunity to make the first choice concerning the land? a) Younger people were always given the right to choose first according to Oriental custom. b) Abraham valued good relationships more than material advantages. c) Abraham was generous and wanted Lot to be satisfied with the resolution to their problem. d) He did so for all of the above reasons. e) He did so for the reasons noted in b) and c) above. 8 Look at the chart of “Dangers in Prosperity” (Figure 6.1) and tell how Abraham overcame each one and was rewarded. ................................................................................................................................ ................................................................................................................................ 9 Suppose you pastor a church that splits. Each group claims the church building and property. Which action would be like Abraham’s choice? a) Take the case to court and let non-church people resolve the problem. b) Try to make a peaceful settlement in a division of the church’s assets. c) Let the other group have it. d) Fight for your rights without going to court.
Risking All to Rescue Others Genesis 14:1–16
If you have not already done so, read all of Genesis 14 to get the total picture of what happened. Put yourself in Abraham’s place. Imagine his feelings. Locate on the map as many of the places as possible.
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Objective
6.4
Give three bits of archaeological evidence that verify the historical facts given in Genesis 14 and point to its early period. Archaeology and Genesis 14 A generation ago Bible critics doubted the historical nature of Genesis 14. This narration was attributed to writers much later than Abraham or Moses. However, William F. Albright, one of the most outstanding archaeologists of our time, says that “some of [Genesis’] allusions are exceedingly early, carrying us directly back into the Middle Bronze Age,” which was 2100–1600 B.C. (p. 237). While the particular kings and events have not been identified yet, archaeologists show that the names of the kings in Genesis 14 are name forms of the early second millennium B.C. Archeologists have found the equivalent of Arioch (14:1) on Mari and Nuzi tablets. They have also found that the name Kedorlaomer of Elam is a typical Elamite name pattern and that Tidal corresponds to Tudhalia, a royal name of the Hittites (Kline, p. 94). Critics once took the record of the unusual line of march through Gilead and Moab as evidence that Genesis 14 was only a legend. However, in 1929 Albright discovered a string of buried cities along this route. This finding confirmed that it was a caravan route until 1200 B.C. This route is now known as the King’s Highway (Vos, p. 70). What the eastern kings wanted from this area was probably the copper, magnesium, and other mineral deposits of Edom and Midian. They may also have sought the asphalt of the Dead Sea area, which was in great demand in Babylonia. The description of the part of the Dead Sea Valley that has since been submerged by water (Genesis 14:3, 10) is more evidence of the great antiquity of the Genesis narrative. 10 State three bits of evidence that verify the historical facts given in Genesis 14 and point to an early period of writing. ................................................................................................................................ ................................................................................................................................ 11 Circle the letter preceding each TRUE statement. a Recent discoveries indicate that Genesis 14 was written during the time of Moses. b Names of people and places used in Genesis 14 have no related name forms in early history. c The author gives six acceptable bits of archaeological evidence which indicate an early writing date for Genesis 14. d The mineral deposits of Edom and Midian were in great demand in Babylonia. e A group of buried cities shows that the King’s Highway was once a well-traveled caravan route.
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Objective
6.5
Choose statements that correctly describe conditions and events of Abraham’s rescue mission. A Daring Rescue
Genesis 14:1–16 From ancient times Palestine has suffered invasions and periods of complete submission to conquering empires. In the time of Abraham, it was under the control of Elam (modern Iran). For twelve years the Palestinian kings paid tribute to Kedorlaomer, the king of Elam. Then those in Southern Palestine revolted and refused to pay tribute. So Kedorlaomer called on his allies for help. Together he and three other kings with their armies marched into Palestine. They fought battle after battle and brought under complete control the whole area east of the Jordan and on as far south as Edom and the Sinai Peninsula. Then they circled north to deal with the rebellious towns at the southern end of the Dead Sea. At the Valley of Siddim the armies of Sodom, Gomorrah, Admah, Zeboiim, and Zoar fought the invaders, but they were defeated in this battle and fled for their lives. Some of the fleeing Palestinians fell into the tar pits of the area while others escaped to the mountains. As a result of their triumph, the victorious armies plundered the cities and took men and women captives. These captives would doubtless become the slaves of their conquerors or be sold to others. Among the prisoners was Lot—Lot who had left the hard life of faith for Sodom!
Figure 6.2 Abraham heard the news of the battle and its results from the lips of a refugee. Perhaps the fugitive hoped that Abraham would do something to rescue his nephew Lot and other captives from Sodom. But Lot had brought his troubles on himself. We might quite naturally ask these questions: “What responsibility did Abraham have to rescue him or any of the wicked people of Sodom? Was not Abraham supposed to keep himself separated from the world?” MacLaren responds to this by saying, “If Christian men will live well apart from the world, they will be able to sympathise with and help the world” (p. 100). Separation is not to be used as an excuse to withhold brotherly
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kindness. Indeed, the person separated from sin should be the first to reach out a helping hand to those in need. 12 If you were Abraham and heard of troubles such as Lot was experiencing, which of the following would likely be your reaction? a) “It is God’s judgment on his selfishness. This is just what he deserves.” b) “Thank God I was not there and did not join the revolution!” c) “If five kings could not resist the invaders, why should I risk my safety and get involved with his problem?” d) You would probably pray for his deliverance because that is safe and puts the responsibility on God. e) You would do what Abraham did!
Figure 6.3 Abraham’s swift action reverses the results of the battle as the peace-loving patriarch takes up the sword. The one who lied to avoid an imagined danger in Egypt now prepares to attack a victorious army. Abraham calls on his three allies to join him, takes his 318 trained men, and by faith sets out to rescue the captives. A long march to the north (some 320 km. or 200 miles), a surprise night attack from four sides at once on the unsuspecting army, a wild battle, and the captives are liberated! In panic the soldiers flee for their lives, leaving the plundered goods behind. Like wicked Sodom under the dominion of Kedorlaomer, godless people are under the rule of Satan who collects his tribute in many kinds of service and suffering. People may try to free themselves and their communities from evil, but what happens? Satan reaffirms his power over them, and many fall into moral or spiritual tar pits. He robs people of their health, happiness, and virtue and makes them his slaves.
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But Jesus came to set the captives free (Isaiah 61:1)! He calls on us to go with Him on His rescue mission (Luke 19:10). We are among the trained servants born in His house. “The weapons we fight with are not the weapons of the world. On the contrary, they have divine power to demolish strongholds” (2 Corinthians 10:4). For this reason, we should be quick to go to those who need our help. Lord, help us carry out our rescue mission wherever You lead us! 13 Circle the letter preceding each statement that is TRUE concerning the conditions and events of Abraham’s rescue mission. a The Palestinian captives were in the clutches of a powerful confederation of kings fresh from a series of military victories. b Abraham’s rescue force moved swiftly into action, traveling some 200 miles to the encampment of Kedorlaomer’s army which lay to the north of Damascus. c Since Abraham’s rescue force was composed primarily of domestic servants, he had no battle plan or strategy as he attacked Kedorlaomer’s army. d The rescue attempt was partially successful since Abraham recovered the captives; however, he did not recover the plundered goods.
Objective
6.6
Distinguish between true and false statements about Melchizedek and discuss ways in which he is a type of Christ.
Blessings after the Victory
Genesis 14:16–24; Hebrews 5:10, 11; 7:1–17 Melchizedek Blessing Abraham Genesis 14:16–20 Who was Melchizedek, and how did he know about the Most High God? He is one of the most mysterious persons in the Bible. He appears for a moment, then we never see him again. But the New Testament presents him as an outstanding type of Christ. He could not have been a manifestation of Christ before his incarnation, as some think, because he served as king and priest in a Canaanite town. Besides, the Bible says he was like the Son of God (Hebrews 7:3). This is something very different from being the Son of God. We assume that Melchizedek knew about God from the knowledge passed down from father to son in each line of Noah’s family. But, even more, he knew God personally. The fact that God chose Abraham to found His special nation did not mean that He had abandoned the rest of the world! God revealed himself to those who wanted to know and serve Him. Had you noticed that this is the first time the Bible mentions a priest? Up until now and through the patriarchal period we see the head of the family acting as priest for the family, household, or clan. But Melchizedek is both king and priest of God in the town of Salem. As a priest of God Most High, Melchizedek blessed Abraham. The blessing gives the glory to God for the defeat of the eastern kings, and it puts Abraham’s
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role in proper perspective. It acknowledges Abraham as the instrument that God used. Abraham responded by giving a tenth of everything to Melchizedek. Inspired writers have seen in Melchizedek a beautiful type of the Son of God (Psalm 110:4; Hebrews 5:10–11; 7:1–10). His dignity in receiving God’s portion (the tithe), the union of priesthood and kingship in one person, and his titles of King of Righteousness and King of Peace—all these are pictures of One who was to come, Jesus Christ. In Bible times, genealogies were very important to determine who should be king or priest, but there is no record of Melchizedek’s ancestors. He was a priest by God’s appointment and not by his ancestral line. Since there is no record of his birth or death, he foreshadows the eternal priesthood of Christ. A.M. Stibbs remarks: “He simply appears once in the record as a living figure, and is left to abide alone and for ever in the minds of readers as Melchizedek the priest” (Kline, p. 1203). In this sense he is a picture of Jesus, who “without beginning of days or end of life . . . remains a priest forever” (Hebrews 7:3). 14 Circle the letter preceding each TRUE statement. a Melchizedek was a Canaanite who knew about God through a special revelation. b Scripture indicates that Melchizedek was a preincarnate appearance of Christ. c In his blessing, Melchizedek stated clearly that Abraham’s victory over the five kings was a direct result of help from God. d Before Melchizedek’s appearance in Genesis, the head of the family acted as the priest for the family, household, or clan. e Abraham gave gifts to pay for the blessing Melchizedek gave him. 15 List at least two similarities between Melchizedek and Jesus that are mentioned in Hebrews 7:1–10. ................................................................................................................................ ................................................................................................................................ 16 Based on Genesis 14:21–23, what other reasons besides the one given in verse 23 might Abraham have had for not keeping the goods of Sodom? ................................................................................................................................ ................................................................................................................................ 17 Study the following chart, “Melchizedek: A Type of Christ” and explain how it might be useful to you. ................................................................................................................................ ................................................................................................................................
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MELCHIZEDEK: A TYPE OF CHRIST Hebrews 7:1–17 Melchizedek
Christ
Blessed Abraham
Blesses us: Luke 24:50
King of Peace (Salem)
Prince of Peace: Isaiah 9:6 Gives peace: John 14:27
King of Righteousness
King, Lord Our Righteousness: Jeremiah 23:5–6
Priest of the Most High God
High Priest: Hebrews 8:1 Mediator: 1 Timothy 2:5
No genealogy
No beginning or end
Priesthood not by earthly lineage
Priesthood by power of endless life
Superior to Levitical priests
Superior to all earthly priests
Honored by Abraham
Honored by all creation: Revelation 5:11–14
Figure 6.4
Objective
6.7
Identify statements that give reasons for tithing and explain correctly what tithing expresses. Honoring God with the Tithe Genesis 14:11–12, 16, 20–24 Throughout Abraham’s life, and especially here, we see a biblical concept of possessions. What motives did Abraham have for giving Melchizedek a tithe? Giving a tithe (the tenth part) to God was an act of worship. By it Abraham expressed the following: 1. Gratitude. He was thankful to the Lord for His protection, for giving him the victory over his enemies, and for the safe return of the captives. 2. Submission to God. By tithing, he was giving tribute to the Supreme King. It was the custom of subordinate rulers to give gifts and tribute to their overlords. Abraham (like believers today) showed his voluntary submission to God and citizenship in His kingdom by giving him a tithe. 3. Recognition that God is owner of all. To the title “God Most High,” Abraham added “Creator of heaven and earth.” In tithing one recognizes that God is the Creator and Giver of all things. 4. Recognition of God’s representatives on earth. Abraham recognized that Melchizedek was a priest of the Lord and honored him as such. 5. Recognition of responsibility to support God’s minister. We, like Abraham, show our respect to God and have a share in His work on earth by supporting His servants in the ministry. 6. Response to spiritual blessing. The blessing given by Melchizedek was more than a mere form. It brought a new spiritual experience to the patriarch,
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and he responded in a material way. Is the believer, enriched by all spiritual blessings, to be less responsive (1 Corinthians 9:7–12)? On this occasion the Bible mentions for the first time the practice of tithing—the practice of giving a tenth of one’s income to God. Here Abraham gave a tenth to Melchizedek, the first person to be called a priest in the Bible. Later the practice of supporting of the priesthood by the tithes of the worshipers became a part of the Mosaic Law. But we read of it here, long before the Law, as a voluntary act of worship and service. Tithing was also a way in which all of the liberated prisoners could join in recognizing God’s deliverance and mercy to them. It was a public testimony before all the people. THE TITHE EXPRESSES To God the Creator
To God’s Minister
Gratitude Submission Recognition of ownership
Recognition Responsibility Response to blessing
Figure 6.5 18 Circle the letter preceding each statement that either gives a TRUE reason for tithing or explains what tithing expresses. a A person tithes, that is, gives a tenth of his income, as an expression of worship. b When one tithes, he seeks to repay God for His mercy, love, and gracious gift of salvation. c Tithing is a means of giving so that God will give one more wealth. d Tithing represents one’s submission to God, gratitude for what He is and has done, and recognizes His ownership of everything. e Tithing recognizes God’s representatives on earth, who are responsible for carrying out His work on earth. 19 If the Lord’s work in your area is not supported by the tithes and offerings of God’s people, how could you use the above information to teach this biblical truth?
Objective
6.8
Apply Abraham’s attitude toward possessions to Christians today. Attitude toward Possessions Genesis 14:21–24 After being blessed by Melchizedek, Abraham was met by a different kind of king and a new temptation. Sodom’s king made him a generous offer. “Give me the people and keep the goods for yourself” (14:21). Abraham could have claimed the people and goods as his trophies of war, but he would not take either. While he enjoyed possessions as a gift from God, he would neither let them become his goal, as Lot did, nor would he let other people suffer so that he could be enriched. He had gone to battle with purely unselfish motives—and that was to rescue Lot and the Sodomites. Was he now to profit materially from
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the victory the Lord gave him? NO! He preferred to be known as prospering only because of God’s blessing. Abraham had sworn to the Lord that he would not take the spoils of battle for himself. However, he did recognize the rights of others and of covering expenses. So Abraham accepted what his men had eaten on the trip, the share of the reward for his allies, and the tithe of all to be given to God who had given them the victory. 20 Christians must constantly be aware of their attitudes and actions which reflect on the gospel. Circle the letter preceding each TRUE statement regarding our Christian witness. a The first priority of a Christian businessman is to make money to help spread the gospel. b Since our Christian goals are noble and worthy, it does not matter how we make money. c Helping people is more important than making money. d Our relationships are always affected by our actions. e It would be difficult to witness effectively to someone we had just cheated. f The statement “actions speak more loudly than words” is especially appropriate for those who want to share the gospel. Some preachers (and lay Christians as well) start out like Abraham. Their only concern is to rescue the captives of Satan. They go victoriously through all kinds of trials at first. Then some face the test of prosperity: what will they do with the goods? The measure of their future usefulness to God may depend on their answer to this question. 21 If Abraham were a pastor or evangelist today, which of these would he do? Mark them with an A. �������a Receive tithes for God and His work �������b Refuse to take up offerings or tithes in order to avoid criticism �������c Expect all his helpers to minister without pay, or at a lower than standard wage �������d Accept for personal enrichment all he could get from the ministry ������ e Accept from the church a salary in line with standard wages to cover his expenses �������f Receive all the tithes and offerings, pay the expenses of the work, and give no account to anybody �������g Provide full financial reports to the church on its income and expenses �������h Expect the expenses of evangelism to be met by the Lord through His liberated captives �������i Decide where to minister on the basis of how much the church could pay for his support
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Covenant and Prophecy
Up to this point we have seen Abraham tested mainly in what Kidner calls the realm of security (p. 133). He has faced the stress of leaving his people and country and having to depend on the Lord for guidance, protection, and support. He has met and conquered the temptations of fear, selfishness, and the appeal of riches. And all this time he has suffered a long-prolonged test of faith. He and Sarah are childless. How can he be the father of a great nation when he has no son? Why such a long delay in the fulfillment of the promise? Read Genesis 15 to discover how God responded to the patriarch’s concern. Look also for the first mention of an important doctrine.
Objective
6.9
Relate the promises of Genesis 15:17 to Abraham’s condition, and give the doctrinal significance of how he was declared righteous. Genesis 15:1–7
Promise, Faith, Righteousness
For the first time in Scripture we read “The word of the Lord came . . . in a vision” (15:1). The message that follows is most appropriate. We see that the Lord speaks to His people according to their needs. Abraham probably was afraid that the kings he had routed in his surprise night attack would return. In regular battle Abraham and his friends had defeated five Canaanite kings and their armies, but if they came back to avenge themselves, they would destroy Abraham’s tiny camp! In any case, the Lord speaks: “Do not be afraid, Abram. I am your shield” (v. 1). Perhaps Abraham was having second thoughts about the reward he had rejected. Maybe he had been too generous. At this point, however, the Lord says: “I am . . . your very great reward” (v. 1). God’s tender concern to encourage his discouraged servant stands out in this chapter. With this vision and reassuring word from the Lord, Abraham felt free to speak to the Lord about a problem that was bothering him. He and Sarah were childless. All he had gained through the years seemed empty to him as long as he had no son. He could not understand why he was kept waiting so long if his descendants were to inherit the land. According to a law of that period that archaeologists found on the Nuzi tablets, a childless couple could adopt a servant as a son. The servant would then have full legal rights as an heir if he took care of his master and gave him a proper burial when he died. Now Abraham asks God if his servant Eliezer, his chief steward or administrator, is to be his heir. Kidner points out that Abraham’s question shows faith and not unbelief. He might have just comforted himself with the promises of verse 1. But he “has set his heart on the original vision and call with its promise of descendants” (p. 134). Abraham expressed his great problem, hoping that the Lord would solve it for him. With loving patience God leads Abraham out and directs his attention to the starry heavens. He repeats the former promise of many descendants, but in a more glorious form. God had promised that they would be like the dust of the earth;
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now He compares them to the innumerable stars shining in the clear eastern sky. As the patriarch gazed “up into the solemn depths, the immensity and peace of the steadfast sky seems to help him to rise above the narrow limits and changefulness of earth, and a great trust floods his soul” (MacLaren, p. 103).
conformity action in accordance with some specified standard or authority
22 The great concern of Abraham in Genesis 15 centered around the a) faithfulness of his servant, Eliezer. b) fact that he had no son. c) security of his family in hostile Canaan. d) disposal of his great wealth when he died. Now Scripture indicates that Abraham “believed the Lord, and he credited it to him as righteousness” (Genesis 15:6). This is one of the most significant verses in the Bible. It states for the first time the basic doctrine of justification by faith. Thus, it is to this statement that Paul points as the historical basis for this teaching (Romans 4:1–25; Galatians 3:6–9). If we judge Abraham by his conduct in Egypt, we would say he was not a perfectly righteous person, but God forgave him. He looked at Abraham’s faith and accepted it as complete conformity* to God’s will. God counted Abraham as righteous, that is upright in His sight and therefore accepted with Him, on the basis of the patriarch’s trust. Righteousness = Justification =
rightness, freedom from guilt or sin, goodness as measured by God’s standard. the act of making just, taking away guilt and giving a right standing before God.
Figure 6.6 penalty disadvantage, loss, or hardship due to some action
In the same way, whoever puts his trust in God and in Jesus Christ, His Son, is accepted as righteous. Christ paid the death penalty* for our sins so that we could be free from their guilt and punishment. In this transaction, God’s righteousness becomes our righteousness, our sins are forgiven, and the Holy Spirit comes to live in us and to unite us with Christ. Just as Abraham was counted righteous by faith long before the Mosaic Law or circumcision, the believer in Christ is justified by faith without performing the works of the Law or the ceremonies of the church (Romans 3:21–4:25). What kind of faith did Abraham have? It was more than intellectual agreement with a truth. MacLaren says that the word translated “believed” literally means “to steady oneself by leaning on something” (p. 104). Abraham leaned on God, trusted in Him fully, and relied on Him to fulfill what He had promised. The grammatical form of “believed” here implies continuing permanently in this attitude. Abraham’s basis for justification was not just believing on this occasion, but it was his continued trust in God (Leupold, p. 477). This is the same kind of faith that justifies us as we continue to trust in the fuller revelation of God that we have in the gospel. In verse 7 the subject passes from the promise of a son to the promise of the land. Abraham’s question—“How can I know that I will gain possession of it?” (v. 8)—is not to be interpreted as unbelief. It is faith asking to be strengthened. It is like the cry of the father who brought his demon-possessed child to Jesus, “I do believe; help me overcome my unbelief!” (Mark 9:24).
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23 Explain how the promises of Genesis 15:1–7 related to Abraham’s condition. ................................................................................................................................ ................................................................................................................................ 24 Discuss each of the following questions concerning the means by which Abraham was declared righteous. a What does the word righteousness mean? .......................................................................................................................... b On what basis was Abraham declared righteous? .......................................................................................................................... c What doctrine is based on this fact? .......................................................................................................................... d What kind of faith did Abraham have? .......................................................................................................................... e On what basis can we be righteous? ..........................................................................................................................
Objective
6.10
Explain the terms, symbolism, and principles involved in God’s covenant with Abraham. Genesis 15:8–21
rites ceremonial acts or actions initiative an introductory step
Suffering and Inheritance
God responded to Abraham’s question of verse 8 by telling him to get the animals ready for making a formal covenant. The conversation of verses 1–8 seems to have taken place at night, and the action from verse 9 on took place the next day. Although God’s Word is sufficient in itself, the Lord understands our human need for something to confirm it and strengthen our faith (Mark 16:20). “How can I know?” asks Abraham (Genesis 15:8). And God confirms His Word with supernatural signs. God wants us to understand His message; therefore, He speaks to us in our own language and even uses the symbolism of our culture to help us understand better. God “cut a covenant” with Abraham according to the custom in those days. That is, they went through sacrificial rites* to make a formal pact or treaty official. Since God was the only one making a promise, He alone passed between the divided carcasses. God’s presence was seen in the blazing torch and the smoking oven. The Lord had taken the initiative* in promising Abraham the land, and He would work out the conditions to keep His promise. This reminds us that God took the initiative in the new covenant that He has made with us. Because of His love, He provided the sacrifice—the Lamb of God—by whose death the promise of an eternal inheritance was made official. As we come on the basis of that sacrifice, God reveals himself to us. We have His promises in the book called the New Testament (the new covenant). There was to be great suffering before the people of God took possession of the promised land. Satan would continue to fight the seed of the woman in every generation (Genesis 3:15). Even now he tries to steal the sacrifice of Christ from
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prediction a forecast, a foretelling bondage state of being bound; captivity
those who want to find their way to God. Some of this may be foreshadowed by Abraham’s fight to keep the birds of prey from stealing the sacrifice, as well as by the deep sleep and horror of great darkness (Genesis 15:12). The form in which God chose to manifest His presence also is symbolic—a smoking oven and a blazing torch. The word translated “fire pot” in the New International Version is translated “furnace” and “oven” in the other places where it occurs in the Bible. We are reminded of the “furnace of affliction” where Abraham’s descendants would be tested in Egypt (Isaiah 48:10). But God would be with them there, and He would bring them out victorious (Deuteronomy 4:20). The symbolism is primarily for the way God shows himself to His people, whatever the circumstance. We see the same symbolism as God leads His people out of Egypt with a column of cloud by day and a column of fire by night. Again, at Sinai, there is fire and smoke billowing up as if from a furnace (Exodus 19:6–19). Fire, which cleanses, consumes, and is unapproachable, often represents God’s holiness (Deuteronomy 4:24; Hebrews 12:29). What does the smoke teach us? MacLaren observes that “darkness and light; a heart of fire and a wrapping of darkness” indicate the dual element of divine manifestation. God “can never be completely known; He is never completely hid” (p. 109). How much more complete and glorious is the manifestation of God in His Son (Hebrews 1:1–3). And we can come into His presence, not with a horror of great darkness, or overcome with fear like the Israelites at Sinai, but as children coming to a loving Father! In a way the covenant was a strange one. God promised 400 years of oppression and enslavement in a foreign country for Abraham’s descendants before they could have their inheritance! But God would bring them out and fulfill His promise. We see an important principle about God’s people in the prophecy that the Hebrew people would live in a foreign land and suffer as slaves there: “We must go through many hardships to enter the kingdom of God” (Acts 14:22). The prediction* would strengthen those who had to suffer bondage*. They could realize it all fitted into the plan and purpose of God. They would also be strengthened by knowing that, at God’s appointed time, He would judge their oppressors and bring His people out with great riches. In the New Testament, warnings of suffering often include predictions that God will judge the oppressors and liberate His people in due time (2 Thessalonians 2:5–10; Revelation 13:5–10; 19:11–21). Yet the Lord promises great reward to those who patiently endure the suffering. The delay of judgment on the Canaanites gives us light on another principle. We have seen it in God’s patience with the antediluvians. God waits patiently for the corruption of a people to take its full course, and then His judgment falls. He would give the Canaanites 400 years in which to repent and change their wicked ways. Does this teach us something about the reason for the delay in Christ’s return? (2 Peter 3:9) Kline comments: “God’s times (Daniel 2:21) are not arbitrary, nor is His forbearance for ever” (p. 95). This prophecy taught the Israelites that the rights of other people were to be respected. They had to wait for centuries and suffer for generations before the time came for them to drive
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the Canaanites out of the promised land. Then when the time came, the invasion under Joshua would be an act of God’s justice, not of mere aggression. The main promise of the covenant was that after 400 years, God would give Abraham’s descendants the land between the River of Egypt and the Euphrates. The boundaries would be roughly the area then possessed by the ten nations listed in Genesis 15:19–21. The promise was fulfilled, for Israel did take and occupy the land. However, sin and unbelief kept them from possessing all the land that God had promised them. The nearest they came to achieving this objective came during the reigns of David and Solomon. Why do you suppose God chose Canaan as the land for His people? A look at a map of the Middle East tells us why. Palestine is a geographical bridge between the continents of Europe, Asia, and Africa. God placed His people in a strategic place where they could exercise a major influence on the world. It was not an easy land to defend, but He would be their Protector and they would be His witnesses (Isaiah 43:12; 44:8). God places each of us, too, where He wants us to be His witnesses (Acts 1:8). 25 Explain each of the terms, symbolism, and principles involved in God’s covenant with Abraham. a What was promised in this covenant? .......................................................................................................................... .......................................................................................................................... b How long would it be before the fulfillment? .......................................................................................................................... c How was God’s presence seen? .......................................................................................................................... d What truths do these illustrate for you? .......................................................................................................................... .......................................................................................................................... e What principles do you see about how God works? .......................................................................................................................... .......................................................................................................................... 26 How has studying this lesson helped you? ................................................................................................................................ ................................................................................................................................
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Self-Test 6 Multiple Choice. Circle the letter preceding the one best answer. 1 Abraham’s condition in Canaan illustrates Matthew 6:33 in that he a) gave up a life of comfort in Ur and was a poor wanderer living in tents. b) put obedience to God above material advantages and God blessed him greatly. c) was tested time and again but never really experienced God’s blessings. d) did not own any land, but his descendants would own it all later. 2 The best listing of the dangers that Abraham faced in prosperity is a) selfishness, materialistic values, and broken relationships. b) attacks by robbers, moral corruption among the people of the land, and crop failure. c) crop failure, selfishness, and attacks by robbers. d) broken relationships, corruption among the people of the land, and materialistic values. 3 In dealing with Abraham after he and Lot separated, God a) indicated that he would never truly realize any of the promises. b) promised all the land to Abraham. c) rewarded him for his generosity. d) indicated what is noted in a) and b) above. e) indicated what is noted in b) and c) above. 4 Suppose you speak to Christians on Luke 19:10: “the Son of Man came to seek and to save what was lost.” The best illustration to use about Abraham’s experience would be his a) experience in Egypt with Pharaoh. b) experience with the five kings. c) journeys throughout Canaan. d) consecration at Bethel. 5 The account of the invasion of the kings in Genesis 14 was once considered by critics to be a legend because a) the invasion route of the kings seemed very unlikely before the discovery of the King’s Highway by archaeologists in 1925. b) the names of the kings did not fit the name patterns of the countries mentioned. c) the description of the Dead Sea area seemed to fit a much later time than the patriarchal period. d) of what is noted in all of the above: a), b), and c). e) of what is noted only in a) and c). 6 After rescuing Lot, Abraham expressed his attitude toward possessions by a) taking all the goods as his reward and tithing on them in thanks to God for victory. b) taking nothing for himself or his allies. c) giving a tithe of all to God (through Melchizedek) in thanks for the victory. d) recognizing other’s rights by taking nothing for himself and giving everything to his allies.
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7 Abraham was declared righteous by virtue of a) his generosity to Lot. b) the victory he won over the five kings. c) believing implicitly that God would do what He promised. d) paying his tithe to Melchizedek. 8 According to the New Testament our salvation is based on a) our good works after coming to Christ. b) the sacrifices we are willing to make in taking the gospel to the world. c) the degree of our commitment to God and His service. d) justification by faith alone apart from human merit. 9 Melchizedek is a type of Christ in all of the following statements EXCEPT one. Which statement does NOT reflect what is taught in this lesson? a) He combined both priesthood and kingship in one person. b) His titles “King of Righteousness” and “King of Peace” prefigure our Lord. c) He had neither genealogy nor record of birth or death; he foreshadowed an eternal priesthood. d) He received his office not by virtue of ancestral descent but by divine appointment. e) He was just a king and priest in a Canaanite town. 10 Since the believer is to be morally separate from the world, how should this affect his involvement with others? a) Separation should not be used as an excuse to withhold brotherly kindness. b) Involvement is not warranted when people are responsible for the trouble they get into. c) Involvement should be limited to spiritual action, such as praying for needs. d) Separation demands that believers remain aloof from the difficulties, tragedies, and sorrows of the world. 11 According to our study of tithing in this lesson, which statement reflects the biblical meaning of tithing based on Abraham’s experience? a) Abraham’s act of giving a tenth of everything to God represented gratitude to God for protection, victory, and the safe return of the captives. b) Abraham’s act was an acknowledgment that God owned everything, that He is the Giver of all things. c) Abraham’s act was a recognition that God’s representative on earth was worthy of honor and support. d) All of the above reflect the biblical meaning of tithing. e) Only what is noted in a) and c) represent the biblical teaching on tithing.
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Short Answer. Answer the following questions concerning God’s covenant with Abraham. 12 What was the meaning of the smoking fire pot (or oven) and the blazing torch passing between the animals? ................................................................................................................................ ................................................................................................................................ 13 What rivers marked the boundaries of the land God promised to Abraham? ................................................................................................................................ 14 What did God say would happen to Abraham’s descendants before they possessed the promised land? ................................................................................................................................ ................................................................................................................................ Matching. Follow the instructions for each set of matching questions. 15–17 Match each fact of Melchizedek (left) with what it foreshadows about Christ (right). �������15 No record of his birth or death �������16 Meaning of his name and title �������17 Accepted tithes from Abraham
a) Superior to the Levitical priesthood b) Eternal priesthood c) Our righteousness and peace d) Our Redeemer and Friend
18–25 The events below are not listed in the right order. Number them in the order in which they happened. �������18 The Canaanite kings rebel. �������19 Abraham, Aner, Eshcol, and Mamre pursue Kedorlaomer. �������20 Five kings battle four and are defeated. �������21 Five kings pay tribute to Kedorlaomer for twelve years. �������22 The people of Sodom go into captivity. �������23 Kedorlaomer’s force invades Canaan. �������24 Melchizedek blesses Abraham. �������25 God reassures Abraham, “Do not be afraid. . . .”
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Answers to Study Questions 14 c and d are true statements. 1 Your answer. Going back to Bethel and renewing his consecration made him stronger spiritually. He was better prepared to face the tests and win the victories we see in the rest of the chapter. 15 Your answer could note any two of the following characteristics. Both are said to represent eternal priesthood, both represent righteousness and peace, both have blessed God’s people, both represent faithfulness in the priestly office, and both were worthy of honor. 2 a b c d
3) 1) 2) 1)
Genesis 12:5 Hebrews 11:8–10 Matthew 6:33 Hebrews 11:8–10
16 Your answer. He did not want any resentment toward him among the people of Sodom. His purpose in attacking the kings was to help others, not to enrich himself. He was not eager to have more material possessions at the expense of his neighbors. 3 Your answer. You might tell how Abraham was willing to leave all to go wherever God led him. He put obedience to God above his own needs, and God met his needs, just as He promises to do for us if we put Him first (Matthew 6:33). Abraham was willing to give up his home to have a home in heaven. God blessed and prospered him for it. 17 You might want to put it on a poster or chalkboard to use in a class or sermon. If you use a chalkboard, you might have the left side already written, then let the students help you fill in the column about Christ. 4 e) Only the dangers noted in b) and c) were mentioned. 18 a, d, and e are true statements. 5 Wealth would have made him deny the Lord. Wealth could have caused Abraham to deny God also. The more immediate problem seemed to be his relationship with Lot. These dangers are common to those who prosper in all times. 19 Your answer. It could include giving a lesson or sermon on what tithing means and some spiritual results from faithful tithing. 6 Your answer. If one does not consciously maintain one’s relationship with God, one tends to put material advantages ahead of one’s spiritual life. This is the beginning of real spiritual danger. 20 c, d, e, and f are true statements. 7 e) He did so for the reasons noted in b) and c) above. 21 We would probably say a, e, g, and h.
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8 Your answer. He put good relations with Lot above materialistic values, and overcame selfishness by giving Lot first choice. He put an end to bitter competition and avoided broken relationships by reasoning with Lot about unity, working out a good solution to the problem, and being kind and generous. His faith in God made it possible for him to give up his own rights and advantages. And God rewarded his faith. 22 b) fact that he had no son. 9 Probably the most like Abraham’s action is b) Try to make a peaceful settlement in a division of the church’s assets. If that failed Abraham would probably choose c) Let the other group have it. Of course, the real decision would depend on the circumstances. 23 Your answer. Since God knew about Abraham’s fears and needs, He spoke to reassure him of His care and protection, consequently, Abraham could talk with God freely about his heightening concern about an heir. God reassured Abraham, and revealed the covenant and strengthened his faith. 10 You should note that 1) the names of the kings are in the patterns of names used in places they came from in the period of 2100–1600 B.C., 2) the discovery of the King’s Highway showed the accuracy of the record of the kings’ route, and 3) the description of the Dead Sea area is that of conditions long ago before some parts were submerged. 24 a Rightness, freedom from guilt of sin, goodness as measured by God’s standard. b He believed God. c Justification by faith. d Continuing trust in God that He would keep His promise. e By the same kind of faith in the gospel—what God offers us in Christ, by believing in Christ. 11 a, d, and e are true statements. 25 a The land between the River of Egypt and the Euphrates, long life for Abraham, liberation from slavery in a foreign land, great wealth, judgment of the oppressors. b 400 years. c In a flaming torch and smoking fire pot (oven). d Your answer. The torch speaks of God’s light to guide us. The smoking furnace tells me that even when we cannot see Him, God is with us in our afflictions. e Your answer might include: God’s judgment on nations, timetable for history, inheritance for His people, revelation of the future, specific promises, patient delay in executing judgment, leading His people through suffering before giving them their inheritance, giving hope and encouragement, strengthening faith with supernatural signs. 12 Your answer. One might be inclined to do what is noted in d), but if he truly cared, he would probably act as Abraham did in e).
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26 Your answer. It has blessed me greatly as I have considered its application to my life. It encourages me to have faith and helps me appreciate more what is ours in the new covenant. 13 a and b are true statements.
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7 scheme a crafty or secret plan or program of action
the activities...
Weak Faith and a Faithful God As we left Abraham in the last lesson, he had triumphed in one of those unique, mountaintop experiences. He had been reassured in a vision that God was his shield and very great reward. Then in response to his own concern about an heir, God had renewed His promise and made a covenant with Abraham giving him the promised land and confirming it with a covenant. After this dramatic spiritual experience, some people might be inclined to think that Abraham would never again waver in his faith. However, this is not realistic for believers who are engaged in life’s spiritual conflict with the enemy of their souls. No, the battles of faith continue as long as believers live. Thus, in this lesson we see a crisis of faith because of the long delay in the fulfillment of God’s promise. Abraham and Sarah believed God’s promise, but their faith in God’s timing and methods wavered. They looked for an easy way, a natural way instead of the supernatural, to achieve their purpose; consequently, we see the problems that come from their scheme*. But God is with them in their problems. He reveals himself—not just to Abraham, but to Hagar, Abraham, and Sarah, and He strengthens their faith. In addition, God establishes the covenant of circumcision and gives Abraham a way to express his faith in obedience. Moreover, God appears some time later to visit Abraham and to indicate the approaching time of the fulfillment of His promise concerning a son. Of course, by this time Sarah was amused at the prospect of rearing a son, but God let her know that nothing was impossible with Him! All of these experiences have great historical importance and spiritual significance for today. As we study these experiences, may the Lord help each of us to understand and apply lessons about the process of faith. And may we, like Abraham, learn to be obedient in the process of faith where we often walk by faith rather than sight.
◊ Read Genesis 16:1–18:15 before you turn to the lesson development. As you read, think of the faithfulness of Abraham who waited patiently for many years to see the fulfillment of God’s promise. What do you see in Abraham and Sarah’s experience with Hagar and the attempt to help God out? Is there a human tendency to be impatient? To secondguess God?
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◊ Scan the key words to see if there are any unfamiliar words. Be sure to read the meaning of any of those words you may not know. ◊ Work through the lesson development as usual, reading all Scripture references, doing all exercises, and checking your answers with those provided. ◊ At the end of the lesson take the self-test and check your answers with those given in the Student Packet.
the objectives...
the outline...
7.1
Name three results of weak faith illustrated by Sarah’s plan and its outcome.
7.2
Apply three things that we learn about God from His meeting with Hagar.
7.3
State things that God revealed to Hagar about the future.
7.4
Identify the angel of the Lord, and give three reasons for your response.
7.5
Define the term El Shaddai, and show its relationship to seemingly impossible conditions and God’s commands.
7.6
Explain how the new promises in the covenant were fulfilled and how God answered Abraham’s prayer.
7.7
Describe the symbolism and name the New Testament counterparts of the two signs given to confirm the covenant.
7.8
Choose statements that indicate how Abraham set his seal of acceptance on the covenant.
7.9
Identify the three visitors, their purpose, how they achieved their purpose, and what they teach us about the Lord.
1 Sarah and Hagar a Problems from Weak Faith b An All-Seeing God 2 Acceptance of the Covenant a Preparation to Receive It b Promises Added to It c Signs to Confirm It d Obedient Faith to Receive It 3 Visited by Angels
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Objective
7.1
Name three results of weak faith illustrated by Sarah’s plan and its outcome.
Sarah and Hagar Genesis 16
As you read, think about the difficulty that Sarah and Abraham faced in believing for a son. Notice God’s concern for Hagar and justice and look for spiritual applications.
Problems from Weak Faith Genesis 16:1–6; Galatians 4:21–31 When Sarah urged Abraham to take Hagar as his secondary wife, she did not dream what suffering she would bring upon herself and others. Sarah was starting a rivalry that would last for thousands of years! Bloodshed and war would mark the relationship between the descendants of Sarah and those of Hagar. Even now, the Arab people in several nations proudly trace their origin to Ishmael and Abraham. A great bitterness exists between them and the Jews, who are the descendants of Abraham through Isaac. RESULTS OF WEAK FAITH Genesis 16 Substituting human reasoning for trust in the supernatural power of God Substituting human schemes for God’s plan and power Pride, quarreling, and suffering in the family of God’s people
Figure 7.1 Genesis 16 can be divided into four main thoughts: 1. A scheme of impatience (16:1–2). 2. A person exploited (16:3–4). 3. An unforeseen reaction (16:4–6). 4. An all-seeing God (16:7–16). Scheme Born of Impatience Abraham and Sarah had been in Canaan for ten years, and still they were childless. Would the promised son never come? Perhaps the hardest lesson to learn is to wait patiently, continuing to trust God’s promise when the answers to our prayers do not come right away. In this instance, God was waiting until the answer would be humanly impossible. His chosen people would trace their existence to a miraculous birth—an act of the grace of God.
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1 What relationship do you see between God’s delay in giving Abraham and Sarah a son and: a the delay in the answer to some of your prayers? .......................................................................................................................... .......................................................................................................................... b How do we become members of God’s family?
typify to embody the essential characteristics of
.......................................................................................................................... Sarah probably thought she had given the Lord plenty of time to make it possible for her to have a son—and He had not done it! Now she felt justified in doing something to help God fulfill His promise. Babylonian law and the customs of that area from which they had come offered a solution. If a wife were unable to bear children, she could give her maidservant to her husband to be a secondary wife. The children from this union could be claimed and adopted by the first wife. Human reason recommended this legal provision. A supernatural miracle would not be necessary. Abraham yielded to the human reasoning of his wife. We have no mention of their praying about this plan. The apostle Paul points out that the slave woman and her son typify* the bondage of those who depend on self-effort, that is, their own works (Galatians 4:21–31). Ishmael represents that which opposes grace and the supernatural work of the Spirit (illustrated in Genesis 21). 2 Let us make a practical application. Underline the solutions you see in your area for disappointing marriages. Circle the letter preceding the ones you think are best. a Divorce/remarriage b Extra-marital affairs c Polygamy d Patience e Prayer f Understanding g Love A Person Exploited To exploit a person is to make unfair or unjust use of him or to take advantage of him unfairly. Did Sarah and Abraham exploit Hagar? It is hard for us to say. She was an Egyptian slave that they had probably acquired while in Egypt. It may have been a great honor for her to become the secondary wife of Abraham. He was rich, powerful and respected by all. According to the customs of those days, there was nothing legally wrong with this arrangement. Sarah’s plan also involved self-denial. Perhaps Abraham admired Sarah for giving up her exclusive rights as a wife. However, in the light of later revelation of moral standards, we would say it was morally wrong. Why? They unfeelingly used Hagar to carry out their own purposes. They were blinded by the low concept in which slaves were held. They did not recognize the dignity of the individual as a person, regardless of his or her social standing.
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An Unforeseen Reaction Abraham and Sarah soon had reason to regret their decision. Hagar was not so passive and submissive as they had imagined. When the servant girl became pregnant, she began to look down on her mistress. After all, had not God given to Hagar what He had withheld from Sarah? Sarah, in turn, embittered by the haughtiness and scorn of Hagar, blamed her husband for what she herself had suggested! Once more Abraham and Sarah acted according to the legal provisions of their times, but not necessarily according to God’s will. Babylonian law gave a servant girl in such circumstances legal status as a wife. But if she tried to assume the rank of first wife, according to the code of Hammurabi, her mistress could “reduce her to bondage and count her among the female slaves” (Vos, p. 76). And so, Abraham tried to solve the problem by telling Sarah she could use her authority as the mistress of Hagar. After that, Sarah was within her legal rights in treating Hagar harshly. Who was to blame? We see faults in all three persons. When Hagar became pregnant her pride made her act unwisely. Who knows? Maybe her new position let her express some resentment for her past experiences as a slave. Anyway, a self-willed spirit kept her from accepting correction. For his part, Abraham seems too ready to submit to his wife’s scolding. Instead of trying to improve relations between his wives, he took the easy way out. And Sarah was too harsh in the way she treated her servant. Such are the ways of men and women when they leave God’s way and follow their own reasonings! 3 God’s main purpose in waiting so long to give Abraham a son was to a) teach the parents the patience of faith. b) let all know that Isaac’s existence was the product of His power. c) bring into existence through Ishmael another great race in the Middle East. d) teach us to wait patiently for the answer to our prayers. 4 From the perspective of the New Testament, which answer(s) BEST describe(s) why it was morally wrong for Abraham to take Hagar as his wife? a) A leader should be the husband of one wife. b) Old Testament laws prohibited marriage between a free man and a slave girl. c) Hagar was treated as a mere instrument and not as a person with feeling and dignity. d) Abraham was married to Sarah. e) Both c) and d). 5 List one practical truth Sarah and Hagar teach us about plural marriages. ................................................................................................................................ 6 List three things that resulted from the weakening of the faith of Abraham and Sarah about the promised son. ................................................................................................................................
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Objective
7.2
Apply three things that we learn about God from His meeting with Hagar. Genesis 16:6–16
An All-Seeing God
Hagar finally ran away, starting out for Egypt, her homeland. But God mercifully intervened. As a result, we have a new revelation of God. Seeing, Caring, Guiding Although Abraham and Sarah did not seem to care about Hagar, God did. He saw her situation and sent His angel to turn her back from her senseless flight. Clearly, “God does not show favoritism” (Acts 10:34). A servant is just as important in His sight as her mistress. Had He not seen the injustice done to Hagar? Had He not sensed her suffering? In God’s infinite wisdom, He would overrule the wrong and fulfill His sovereign purpose through it. Through the polygamous union of Abraham and Hagar, God would raise up a great people— the Arabs. During the Middle Ages their discoveries in mathematics, astronomy, and physics would benefit all mankind. The angel’s message to Hagar is an important one for today. To a world marked by lawlessness and rebellion he says: “Go back . . . submit” (Genesis 16:9). Authority has been instituted by God and exists for man’s good (Romans 13:1–7). Sarah had done wrong and misused her authority, but she was still Hagar’s mistress, and Hagar admitted it. She also recognized the authority of the angel. The servant girl must renounce her self-will and return submissively to her duties. 7 State one similarity you see between Genesis 3:8–11, 16:7–8, Luke 19:10, and your own experience. ................................................................................................................................ 8 The things we learn about God from His meeting with Hagar are a) that God does not show favoritism in His relationships with His people. b) that God overrules wrong and fulfills His sovereign purpose through it. c) that God is the Author of authority, which He has instituted for man’s good. d) that regardless of what people do, they are not responsible since outcomes are divinely controlled. e) that the wrong people do seldom have long-term consequences. f) what is noted in all of the above. g) what is noted only in a), b), and c) above.
Objective
7.3
State things that God revealed to Hagar about the future. Revealing the Future The promise of a son and innumerable descendants must have been a source of lasting satisfaction to Hagar. The name of her son Ishmael (God hears) would be a constant reminder of how God heard her cry in her hour of distress.
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The Lord also revealed the main characteristics of the son who was to be born. Ishmael would be freedom-loving, independent, wandering, and always feuding with his kinsmen. This prediction has been remarkably fulfilled in Ishmael’s descendants—the Arab people. Comparing a person or people to some animal was no insult in Bible times. The description “He will be a wild donkey of a man” (Genesis 16:12) reminds us of Job’s words about this animal. “I gave him the wasteland as his home, the salt flats as his habitat. He laughs at the commotion in the town” (Job 39:6–7). Someone has said that from the beginning to the present the Arabs have kept their independence, and God preserves them as a lasting monument of His providential care. They provide incontestable proof of the truth of divine revelation. 9 Circle the letter preceding each statement that is TRUE concerning what God revealed to Hagar about the future. a She would have innumerable descendants. b Her son would become a home-loving, godly man. c Her son would be the son of the covenant. d Her son would be wild, fiercely independent, hostile to his brothers, and an object of hostility. e Her descendants would be builders of large cities and known as peace keepers.
Objective
7.4
Identify the angel of the Lord, and give three reasons for your response. The Angel of the Lord Who was the angel of the Lord who talked with Hagar? He was more than an angel. Genesis 16:13 indicates he is “the Lord who spoke to her” (Jehovah). He did not correct Hagar when she said, “You are the God who sees me.” Hagar was surprised that God had seen her in the solitude of the desert. But what surprised her most was that after seeing the Lord, she was still alive! THE ANGEL OF THE LORD Genesis 16:7–14 Finds the runaway Calls us by name Reminds us of our responsibility Asks us where we are going Reveals the future
Leads us to confess Tells us what to do Says: Return, submit Gives us a promise Is the God Who Sees
Figure 7.2 Most conservative scholars believe that the angel of the Lord in the Old Testament is a manifestation of Christ before His incarnation. In their view, He took the form of an angel to communicate God’s will to men. This harmonizes with the New Testament concept of plurality within the Godhead. Many passages give evidences of the qualities of the angel of the Lord: 1. He is never treated as a created being. 2. He identified himself as the Lord or God.
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3. 4. 5. 6.
He promised to do things which God did. He was called God by people who saw Him. He did not correct those who called Him God. He was called “God” or “Lord” by Bible writers.
10 Read these passages. By each reference give the number of any evidence listed above that you can identify and the verses where you find it. The first one is done as an example. 1, 3 (v. 10), 4–6 (v. 13) a Genesis 16:7–13......................................................................................... b Exodus 3:2–21 .......................................................................................... c Judges 6:11–24 ......................................................................................... 11 Which three pieces of evidence listed above concerning the deity of the angel of the Lord seem most convincing to you? ................................................................................................................................ ................................................................................................................................ 12 Name the three things that have impressed you most about God as revealed in Genesis 16. ................................................................................................................................ ................................................................................................................................
Acceptance of the Covenant Genesis 17
Thirteen years elapsed between chapters 16 and 17 of Genesis. As you read chapter 17, notice how God acts to strengthen the long-tested faith of His faithful servant, Abraham. Notice, also, how God’s action differs from what you would have done in His place. Try to imagine how you would feel if you were Abraham or Sarah.
Objective
7.5
Define the term El Shaddai, and show its relationship to seemingly impossible conditions and God’s commands. Genesis 17:1–2
Preparation to Receive It
Twenty-five years had passed since Abraham had left Haran—twenty-five years of walking by faith. Sometimes he had stumbled, but God had picked him up and led him on step by step. Time and time again God had appeared to Abraham, first in Ur, then in Haran, and afterwards in Canaan. Each time He added some other detail to the promise, strengthening Abraham’s faith. God and Abraham had cut a covenant together. God had set all the terms of the covenant and passed alone through the sacrificed animals to show that He would carry out His promise.
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But Abraham and Sarah had worked out a plan in which Hagar could bear the son promised by God. Since then there had been no direct revelation of God to Abraham as far as we know. Now Ishmael was thirteen years old. Abraham loved him, for Ishmael was Abraham’s own flesh and blood. It seems Abraham thought that all of God’s promises would be fulfilled through Ishmael. However, God still had His original plan, and the time had come to prepare Abraham to receive it. Since Abraham was now 99 years old and Sarah was 90, it had become humanly impossible for them to have children. Therefore, they were in a condition in which God could show them His miracle-working power in their bodies and give them the son He had promised. At this point the Lord appeared to Abraham in order to strengthen his faith and devotion. Jehovah revealed himself as El Shaddai, “God Almighty”—the God capable of fulfilling all that He had promised. It was as if the Lord said, “Do not look at yourself or the circumstances, but rather fix your gaze on my limitless power.”
Figure 7.3 With the assurance of God’s presence and infinite power, God gives what would otherwise be an impossible command: “Walk before me and be blameless” (17:1). “Walk before me” shows us how we can experience the very real presence of God (Leupold, p. 514). All of our daily activities are to be carried out in His presence. All our steps and our decisions are to be guided by Him. As the Almighty God walks with us, being blameless is the natural result.
Figure 7.4 13 Compare Genesis 6:9, 17:1; Psalms 18:29–31, 101:1–3; 1 Thessalonians 3:12–13; 2 Peter 3:11–14; and 1 John 1:5–7. State what God says to you through these passages. ................................................................................................................................ ................................................................................................................................ Was God gently reproving His aged servant for trusting in natural methods of his own instead of waiting for the supernatural fulfillment of the promise? Had Abraham become so satisfied with the material blessings that he was neglecting his walk with God? “Be blameless” (Genesis 17:1) refers to being
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rationalize to cause something to seem reasonable self-indulgence excessive gratification of one’s own desires
implication close connection; expressed indirectly
complete and lacking in nothing which is essential to a godly life. The Lord was saying, “Live in my presence and you will not need to rationalize* the promise until it conforms to human probabilities. Be blameless; do not surrender to self-indulgence* and earthly satisfaction. Be what you are called to be.” Just as righteousness by faith was necessary to establish the covenant, a blameless walk in God’s presence was required in order to enjoy its provisions. Kidner points out that Genesis 15 (justification by faith) sets the pattern of grace—to believe. And chapter 17 shows the implications* of true belief—faith which shows itself in complete dedication. (p. 139). NAMES OF GOD IN GENESIS (Based on notes by C. I. Scofield)
Genesis Hebrew 1:1 Elohim from El = strength Alah = swear
Meaning God, Strong and Faithful One
English God
2:4
Yahweh or Jehovah
Self-Existent One who reveals himself
LORD Eternal
14:18 15:2 17:1
El Elyon Adonai El Shaddai
Most High God Master, husband Nourisher Strength-Giver Satisfier All-Sufficient
Most High God Lord God Almighty
21:33
El Olam
Eternal God
Eternal God
Figure 7.5 We might mention here the importance of the various names of God. A teaching has arisen that we should use only His personal name, Yahweh, in Hebrew. However, God himself has revealed different aspects of His character and work to us by using different names and titles. We use these names and titles translated into our own languages. 14 We have seen that the term El Shaddai gives which of these ideas of God? He is the a) Most High God, Self-Existent One, and Faithful. b) Eternal God and One who reveals himself. c) Eternal God and the God who heals. d) God Almighty, All-Sufficient, Nourisher, Satisfier, and Strength-Giver. 15 Are you facing or praying about a condition that seems impossible? If so, write that condition in your notebook. Next study the names of God listed above. Write underneath your condition the name of God, with its meaning, that seems most appropriate. Apply His name in prayer and believe Him for the answer. He is your God and He cares for you.
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Objective
7.6
Explain how the new promises in the covenant were fulfilled and how God answered Abraham’s prayer. Genesis 17:2–22
Promises Added to It
We have seen that God added new promises every time He appeared to Abraham. This time He renewed the covenant in terms so ample and magnificent that Abraham must have seen more clearly than ever his very special role in God’s providence. Kings and nations would come from him. Sarah would be their mother. Within a year the promised heir of the covenant would be born. The covenant was to be an everlasting one to his descendants. The Lord would be his God and their God forever. Abraham could not resist the urge to laugh when he heard that Sarah would be the mother of the promised son! Some expositors believe that his laughter came from surprise and joy. But judging from his reasoning, his petition, and God’s answer, it seems clear that his laughter came from unbelief. Even so, God was going to keep His promise. And He told Abraham that the son was to be named Isaac (laughter). The unbelieving laughter of Abraham would be echoed later in Sarah’s laughter (18:12). But when Isaac was born, the laughter of unbelief would give way to the laughter of joy! Sarah would say, “God has brought me laughter, and everyone who hears about this will laugh with me” (21:6). Abraham’s substitute suggestion—“If only Ishmael might live under your blessing!” (17:18)—shows how deeply he loved the son of Hagar. His prayer was a good one and an example for all parents in one respect. In another respect it shows a common failing. How often we want God to accept our substitute for His will! We ask Him to approve our plans instead of our accepting His plan and trusting Him to work out all its details. True prayer is not bringing our wishes to God and persuading Him to grant them. Rather, we should learn what God’s will is and bring our will into harmony with it. Then we can pray with confidence for whatever is needed in the carrying out of God’s will. God answered Abraham’s prayer for Ishmael. God would bless him and make him the father of twelve princes and a great nation. But the Lord left no doubt about who was to be the mother of the promised race. It was through Sarah and Isaac that the promises were to be fulfilled (17:19–21).
Figure 7.6 The fulfillment of the covenant would begin with Isaac, but its greater fulfillment would be in Jesus Christ and His eternal kingdom. Kings and nations would come from Abraham and Sarah through both Isaac and Ishmael.
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reciprocal shared, experienced, or shown by each of those involved
Besides this, millions of people from every nation would become children of Abraham by sharing his faith (Romans 4:9–18; Galatians 3:29). In the same way, the promise of the royal line began to be fulfilled in the kings of Judah and Israel in the Old Testament. But its greater fulfillment is in the Lion of the Tribe of Judah, the King of Kings and Lord of Lords. Only through Him could the covenant be everlasting (Matthew 1:1; Galatians 3:16; 2 Peter 1:11; Revelation 5:5–10; 11:15; 17:14). The promise of the Almighty God, “I will be their God” (Genesis 17:8), is repeated in the new covenant (Jeremiah 31:33). This promise shows us that the covenant is essentially personal. Like the “I will” or “I do” of the wedding ceremony, God’s pledge of himself to His people far outweighs any particular benefits of the covenant (Kidner, p. 140). At the same time, the people of the covenant were to accept the Lord as their one and only God. This was basic to their existence as a nation and to their enjoyment of the blessings of the covenant. MacLaren observes that this promise presents “the deep truth of the reciprocal* possession of God by us, and of us by God” (p. 122). 16 Answer each of the following questions based on Genesis 17. a How many promises can you find in Genesis 17? .......................................................................................................................... b Which ones are new promises in the covenant? .......................................................................................................................... c Which ones just tell how it is to be fulfilled? .......................................................................................................................... d How were the covenant promises to be fulfilled? .......................................................................................................................... e What did God promise about Ishmael? .......................................................................................................................... 17 Compare the promises in Genesis 16:11–12 with 17:18–20. What part do you suppose Abraham’s prayer had in God’s added blessings on Ishmael? ................................................................................................................................ 18 Has God ever answered your prayers differently than you expected? Which was better—the way you planned or what He did? ................................................................................................................................
Objective
7.7
Describe the symbolism and name the New Testament counterparts of the two signs given to confirm the covenant. Genesis 17:5, 9–22
circumcision the act of cutting off the foreskin of a male
Signs to Confirm It
God gave Abraham two signs to confirm the covenant: a change of names and circumcision*. Signs in the Old Testament, like the sacraments in the New Testament, were to strengthen the faith of those who received the promises of God. The change of names was God’s seal of approval to confirm His part of the
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covenant. Circumcision was the seal of Abraham and his descendants, a sign that they accepted the obligations of the covenant. New Names The name Abram (exalted father) was changed to Abraham (father of a multitude). The change of Sarai (contentious) to Sarah restored its original meaning of princess. At the same time, God brought Sarah into the covenant in her own right (17:16, 19). Unlike some religions, God’s covenant recognizes both men and women as its heirs. When God changes a person’s name, it is a sign of a change of character or relationship or of entering a new phase of life. Sarai the contentious becomes Sarah the princess. And in the new covenant, the sinner who comes to God becomes a saint (Romans 1:7). Born again, he receives a new name. He is a Christian (Christ one, like or belonging to Christ), a child of God (Acts 11:26; 1 John 3:1). His name is written in the Lamb’s book of life (Revelation 21:22– 27). As an old song says: “There’s a new name written down in glory and it’s mine, oh yes, it’s mine!” Then when the new Christian comes into his full inheritance, he will receive a new name as an overcomer (Revelation 2:17).
SIGNS OF THE COVENANTS Genesis 17 New Names Confirming Rite
Abrahamic
New Covenant
Abraham
Christian
Sarah
Child of God
Circumcision
Baptism
Figure 7.7 19 Circle the letter preceding each TRUE statement. a A change in name, according to our discussion, symbolizes a dramatic change in one’s lifestyle. b The term Christian literally means “Christ one,” “one who belongs to Christ,” or “one who is like Christ.” c One gains the right to bear the name Christian as he enters into the new covenant by accepting Christ as his Savior and is born again. d God gave two signs to confirm the covenant: a change of names and circumcision. Circumcision Circumcision was given to Abraham as a triple sign: 1) an outward seal of the covenant, 2) a sign of belonging to God’s people, and 3) a reminder of the covenant obligations. Circumcision was not a new rite in the Middle East. In some of the surrounding nations it marked the admission to adult status in the tribe (Alexander, p. 138). We should not be surprised at this, for God often converts existing objects or customs into signs for His people. We saw this when He and Abraham cut a covenant.
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The covenant was open to any Gentiles who wanted to accept its conditions, as well as for the descendants of Abraham. God himself said that the servants, too, should receive the sign of the covenant (Genesis 17:12–13). The Bible clearly teaches that circumcision in itself cannot produce the right relationship with God. Jeremiah bluntly told his countrymen that, although they were circumcised in the flesh, they were uncircumcised in heart (Jeremiah 9:25– 26). This lack of inner dedication made Judah as punishable as the heathen nations. Members of the covenant were expected to show that they belonged to God by obeying Him: “Walk before me and be blameless” (Genesis 17:1). In this way, circumcision, like Christian baptism, was to be an outward sign of an inward relationship to God. In Deuteronomy 10:15–22, 30:6; Jeremiah 4:4; and Colossians 2:11–13 we can see great spiritual significance in the rite of circumcision. It symbolizes four things: 1. Purification, or putting away evil. 2. A change of heart. 3. A change of attitude. 4. Dedication of oneself to God to love Him and His people. The relationship of circumcision to the reproductive area of the body suggests the need to purify life at its very source. It reminds man that moral impurity must be removed in order to have fellowship with a holy God. Finally, circumcision points “forward to Him through whom all such purification is to be achieved”—the Messiah born of a woman (Leupold, p. 521). 20 Answer each of the following questions relating to the symbolism of two signs given to confirm the covenant and their New Testament counterparts. a How is circumcision a triple sign? .......................................................................................................................... .......................................................................................................................... b What Scripture compares circumcision to water baptism? . ..................... c Give the symbolic meaning of circumcision and water baptism. .......................................................................................................................... ..........................................................................................................................
Objective
7.8
Choose statements that indicate how Abraham set his seal of acceptance on the covenant. Genesis 17:23–27
Obedient Faith to Receive It
It is active faith which seals the covenant. The prompt obedience of Abraham in circumcising every male of his household “that very day” (vv. 23, 27) shows that he now completely believed the promise of God. Faith and obedience were the conditions necessary to receive the promised son and the other blessings of the covenant. No doubt some people smiled in pitying unbelief or laughed in ridicule after Abraham announced his new name. Father of a multitude! What a joke! They
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fantasy the free play of creative imagination; a fanciful design or invention
thought it was just the fantasy* of an old man and not a sign from heaven. Unbelievers today also may laugh when Christians are called saints (holy, set apart for God), but that is what God calls us! From Acts to Revelation believers are called saints. We are called to be saints (Romans 1:7). Just as God made possible the fulfillment of Abraham’s name, He is able to make us the saints He has called us to be (1 Corinthians 1:8–9; 1 Thessalonians 5:23–24). 21 According to our discussion, Abraham set his seal of acceptance on the covenant by a) agreeing to stay in the land of promise and not return to Egypt. b) being circumcised and circumcising every male in his household immediately. c) believing the promise of God and acting on it. d) doing what is noted in all of the above. e) doing what is noted only in b) and c) above.
Objective
7.9
Identify the three visitors, their purpose, how they achieved their purpose, and what they teach us about the Lord.
Visited by Angels Genesis 18:1–15
In chapter 18 we learn that the Lord and angels can take the form of men and not be recognized. The Lord knows our thoughts. He and the angels may eat to prove the reality of their presence and friendship (compare Luke 24:35–43). Some commentators even suggest that the three visitors were the three Persons of the Trinity. But the difference between the Lord and the two “men” (angels) with Him is clear in Genesis 18:13, 22 and 19:1. The new appearance of the Lord in chapter 18 had a double purpose: 1) to establish Sarah’s faith, and 2) to announce the destruction of Sodom and Gomorrah. In this lesson we will study only the first purpose and how it was accomplished. Abraham, with typical oriental hospitality, welcomed the three strangers. Hebrews 13:2 probably refers to his gracious example as one of those who entertained strangers and by so doing entertained angels without knowing it. He and Sarah and the servants hurried to prepare a special meal. (After this revelation there would be no question as to whether the promise was real or just the product of Abraham’s imagination). As a mark of respect, Abraham stood while his guests ate. Behind him Sarah was listening just inside the tent door. Up to this point we have no record that the Lord had ever appeared to Sarah. Years before, she had lost faith that she was to be the mother of the promised son. She apparently needed a personal revelation of God to restore her faith and prepare her for her role in God’s plan. When Abraham had told of his recent revelation, she had refused to believe its promise that she was to become a mother soon. How surprised Sarah must have been when she heard one of the strangers ask, “Where is your wife Sarah?” (Genesis 18:9). How did this stranger know her
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barrenness not reproducing; incapable of producing offspring
name? He had used the new name that Abraham said God had given her! How did he know about that? We are reminded of the Lord’s saying to Adam, “Where are you?” (3:9). and “Hagar, . . . where are you going?” (16:8). God finds us where we are and reveals our condition to us so that He can meet our need. Sarah laughed to herself when she heard that she was to bear a son. She knew that this was physically impossible for her at her age. So she laughed inwardly, silently in unbelief. Then the Lord astonished Sarah with His rebuke and His knowledge of her secret thoughts! Besides that, He repeated the announcement that Abraham had said the Lord made to him. Sarah was to have a child within a year! God was confirming to her the revelation He had given to Abraham! This divine knowledge was a sign to her that God would perform the greater miracle of renewing her physically and healing her barrenness*. God had revealed himself to Abraham as El Shaddai, the All-Sufficient One, Almighty God. Now He asks Sarah, “Is anything too hard for the Lord?” (18:14). At last Sarah is convinced. Doubts melt away when God speaks to you personally! And “by faith Sarah herself received power to conceive, even when she was past the age, since she considered him faithful who had promised” (Hebrews 11:11 RSV). Some translations of Hebrews 11:11 (including the NIV) say that by faith Abraham was able to become a father even though he was past the age and Sarah was barren. Whichever translation is correct, both are true. Both Abraham and Sarah were convinced that nothing is too hard for the Lord! 22 Circle the letter preceding each TRUE statement. a Scriptures we have reviewed suggest that Abraham’s three visitors were the Lord and two angels. b The main purpose of the visitors was to confirm the promised land to Abraham. c From Hebrews 13:2 we learn that, based on Abraham’s experience, we should be hospitable to strangers because some people in so doing have entertained angels without knowing it. d On this occasion the Lord’s intent was to strengthen Sarah’s faith so she could receive the promise and to tell Abraham about the coming judgment on Sodom. e From this visit we learn that God and angels can appear like men and not be recognized, and they can eat food. You are now halfway through the course! I hope you are finding truths and blessings for your own life as you study about God’s care for His people. It is now time to take the self-test for this lesson.
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Self-Test 7 Multiple Choice. Circle the letter preceding the best answer for each of the following questions. 1 The allegorical significance of the story related to Hagar is that a) Hagar and her son typify the bondage of those who depend on selfeffort, that is, their works to be justified before God. b) Ishmael represents that which opposes grace and the supernatural work of the Spirit. c) Hagar and Ishmael represent the unfortunate whom God has not chosen to justify. d) which is noted in all of the above: a), b), and c). e) which is noted only in a) and b) above. 2 The practical truth we learn from Hagar’s story, according to this lesson, is that a) all social institutions of the past were cruel and unfair. b) plural marriages generate jealousy and trouble, suggesting that God’s original plan of one woman for man is best. c) God cared for slaves, but only to a certain degree. d) those who are not specifically chosen for God’s work have little hope in life. 3 The two signs of the covenant God gave in Genesis 17 were the a) cutting of animals and walking between the parts. b) changing of names and circumcision. c) revelation of God in a new capacity and the new roles for partners of the covenant. d) deeding of the promised land to Abraham and his dependents and the stipulation of covenants conditions for them. 4 When God renewed the covenant in Genesis 17, He required Abraham to a) settle the domestic problems between Sarah and Hagar. b) send Hagar and Ishmael away to end conflict in the family. c) circumcise all the male children in his family henceforth forever. d) sacrifice appropriate blood sacrifices to atone for sin and to preserve fellowship with Him. 5 Circumcision in the Old Testament symbolized a) purification of life at its source and putting off the old nature. b) renunciation of association with the pagan rituals of one’s past life. c) association of the participant with a specific revelation of God. d) pacification of the carnal desires that animate one’s life. 6 According to our study, the Old Testament custom of the changing of names symbolized a) the change of one’s status in the clan, society, or immediate family. b) one’s personal commitment to a new revelation of God. c) the changing of the basis nature of God’s covenant relationship. d) a change of nature, phase of life, or relationship.
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7 The Christian counterpart of the rite of circumcision is a) dedication of children to the Lord for future service. b) the celebration of the Lord’s Supper, which symbolizes redemption. c) water baptism which symbolizes purification, death to sin, and resurrection to new life through union with Christ. d) the rite of ordination, which speaks of separation for ministry. 8 The New Testament counterpart of the changing of names symbolized a) the new role one accepted in the body of Christ. b) that one had moved from the status of sinner to saint, Christian, and Child of God. c) That one recognizes his position in Christ and requires new identification. d) the break one makes from the Law and its requirements to submission to the requirements of Christian liberty. 9 God strengthens the faith of weak people, according to chapter 18 in the case of Sarah, by a) using family members to relay His word to them and confirm His promises. b) referring them to the experiences of other people whose faith has triumphed. c) encouraging them to persist longer on the basis of faith alone. d) giving a personal revelation of himself and confirming His word and promises. 10 From the visit of the three strangers in Genesis 18, we learn from Scripture that they were a) three local Canaanite dignitaries not unlike Melchizedek. b) Melchizedek and two lesser priest-kings of Salem. c) the Lord and two angels who later went to Sodom. d) Abraham’s military confederates: the kings of Mamre, Sodom, and Gomorrah. Short Answer. Answer each question briefly in the space provided. 11 State two things the Lord showed Hagar about the future. ................................................................................................................................ ................................................................................................................................ 12 List three reasons why one might believe that the angel of the Lord in Genesis 16 was the Lord. ................................................................................................................................ ................................................................................................................................ ................................................................................................................................ 13 What does the term El Shaddai mean? ................................................................................................................................ ................................................................................................................................
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14 Why was the revelation of El Shaddai especially needed? ................................................................................................................................ ................................................................................................................................ ................................................................................................................................ 15 How does the revelation apply to you? ................................................................................................................................ ................................................................................................................................ ................................................................................................................................
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Answers to Study Questions 12 Your answer. We have noted that He reveals himself as the angel of the Lord. He cares for the oppressed, the suffering, women as well as men, servants as well as masters, and He meets us where we are. He makes us recognize authority and our responsibilities, and He guides us. He also sees and reveals the future. He cares not only for His chosen nation, but also for other nations too. 1 Your answers may differ slightly from what is given here. a I would say He sometimes waits until everyone can see that the answer is a miracle. In this way, He teaches us patience and submission to His will. b We must be born again by the supernatural work of the Holy Spirit (John 3:3–7). 13 Your answer. He tells me that He will help me live victoriously over sin and will give me the strength and guidance to do whatever He wants me to do. 2 Your answer. I would circle d, e, f, and g. 14 d) God Almighty, All-Sufficient, Nourisher, Satisfier, and Strength-Giver. 3 a) teach the parents the patience of faith. The rest of the answers are secondary purposes. 15 Your answer. His names remind us that He is all-powerful. He can do anything, and He is concerned about our needs. 4 e) Both c) and d). 16 a It may depend on the translation you use and on whether you count several details as one promise or separate promises. I counted them separately as twenty-three promises. b Kings and nations among his descendants, the covenant eternal, God to be their God. c The birth of a son to Sarah within a year, the covenant established with Isaac, Sarah to be the mother of kings and nations. d First in Isaac and his descendants and then in Christ to all who believe. e God would bless him, make him a great nation, father of twelve princes or rulers. 5 The jealousy and trouble between them suggest that God’s original arrangement of one woman for one man is better. 17 Your answer. I think it brought greater blessing to Ishmael and his descendants. 6 You might have said any three of the following: substituting human reasoning and plans for trust in God’s plans and supernatural power; pride; quarreling; suffering. 18 You probably have. We may not see it at the time, but His way is always the best.
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7 Your answer. Ever since Adam and Eve sinned, God has been finding lost sinners. He comes to us where we are and saves us. 19 b, c, and d are true statements. 8 g) what is noted only in a), b), and c) above. 20 a It is an outward seal of the covenant, a sign of belonging to God’s people, and a reminder of the obligations of the covenant. b Colossians 2:11–13. c Both symbolize purification. Circumcision speaks of putting off the sinful nature. Baptism speaks of death to sin and resurrection to new life through union with Christ. 9 a and d are true statements. 21 e) doing what is noted only in b) and c) above. 10 b 1, 2 (vv. 6, 14–16, 18), 3 (vv. 8, 17, 20–21), 6 (vv. 4–7, 11–15). c 1, 6 (vv. 14, 16–17). You may have put 4 and 5 for verse 15, but the word translated “Lord” there is used for “sir.” Verse 22 shows us that Gideon used it in this sense. 22 a, c, d, and e are true statements. 11 Your answer. I would choose 2, 5, and 6. Of course, 5 implies 4.
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8
Sin, Judgment, and Prayer In the course of our last study, we considered weak faith. There we saw how our faithful God worked in the lives of people to accomplish His purpose. In addition to His faithfulness, we caught a glimpse of His loving kindness and gentleness as He intervened in Hagar’s troubles. And we saw Him gently reassure His servant Abraham that He would fulfill the terms of the promise that had seemed so impossible to realize by “cutting a covenant with him.” Finally, we saw the tenderness with which He dealt with Sarah’s unbelief as He read her thoughts about the impossibility of her having a child. Now we turn to the theme of this lesson: “Sin, Judgment, and Prayer.” So far in Genesis we have read much about sin and judgment, but very little has been said about prayer. We know that Adam and Eve talked with God in the garden of Eden, but following their expulsion, we read nothing about communication with God. Yet prayer must have been a part of the worship as Cain and Abel offered their sacrifices, for in the days of Seth and his descendent Lamech, men called on the name of the Lord. While Enoch, Noah, Melchizedek, and Abraham must all have been men of prayer, up until this point the emphasis in the inspired record has been on God’s revelation to man rather than on man’s prayers to God. In fact, the record of prayer begins with Abraham. At this point, then, we come to the power of intercessory prayer, first for Sodom and later for Abimelech and his household. The story of God’s judgment on Sodom, Abraham’s prayers, and Lot’s rescue all hold some important lessons for us. This early record gives us valuable insight into God’s judgment that is about to fall on our world and what we should do about it.
the activities...
◊ While the primary Scripture reading for this lesson is Genesis 18:16–20:18, other complementary Scripture readings are included for certain sections of the lesson. We recommend that you read Genesis 18–20 to establish an appropriate background for this study. ◊ Review the key word list for any words that may be unfamiliar to you. While most of these words are neither long nor particularly difficult, they are key words in the sense that they describe key concepts, actions, ideas, or conditions. And if you
187 Lesson 8: Sin, Judgment, and Prayer
do not know their meanings, you will not get the message the writer wishes to communicate. ◊ Work through the lesson as usual. When you have completed the lesson development, review the lesson objectives and then take the self-test. Be sure to check your answers with those given in the Student Packet.
the objectives...
the outline...
8.1
Give reasons God told of coming judgment and the responsibilities this gave Abraham.
8.2
Give seven principles of God’s judgment seen in Genesis 18 and an example of one of them.
8.3
Identify qualities revealed in Abraham’s prayer.
8.4
Discuss the outstanding sin of Sodom, God’s judgment on it, and Scripture references that condemn it.
8.5
Draw applications for today from the experiences of Lot and his family.
8.6
Compare Genesis 12 and 20 and draw a practical lesson from them.
8.7
Point out God’s view on the sacredness of marriage and the origin of prayer for healing in Genesis 20.
1 Intercession for Sodom a God’s Judgment Announced b Principles of Justice c Abraham’s Prayer 2 Destruction and Deliverance a Sins of Sodom b Lot and His Family 3 Abraham, Abimelech, and Sarah a An Old Sin Repeated b Rescue and Healing
Intercession for Sodom Genesis 18:16–33
wicked morally evil
As one reads the second half of Genesis 18 carefully, he feels a heightened sense of impending doom. Behind the obvious words of the text, one cannot help but feel Abraham’s sense of urgency as the two angels move resolutely toward Sodom, and as he draws near the Lord and asks: “Will you sweep away the righteous with the wicked*?” (v. 23). Here Abraham intercedes for souls, pleading before the highest tribunal: the Judge of all the universe. As you read through this lesson, consider the urgent condition of the world without God and
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consider whether intercession on a massive scale may be the appropriate alternative for our world in its present crises.
Objective
8.1
Give reasons God told of coming judgment and the responsibilities this gave Abraham. God’s Judgment Announced Genesis 18:16–22 Why did the Lord let Abraham know He was going to judge and punish Sodom and Gomorrah? We would think it was so Abraham could warn his nephew, Lot, but that was not so. We find three reasons implied in Genesis 18. God evidently wanted to 1. Let His friend know what He would do. 2. Warn mankind against Sodom’s sins. 3. Lead Abraham into intercessory prayer. God’s words—“Shall I hide from Abraham what I am about to do?” (18:17)—refer to the fact that Abraham was His intimate friend. The inspired writers of both the Old Testament and the New Testament speak of Abraham as the friend of God (2 Chronicles 20:7; James 2:23), and God himself refers to Abraham as His friend (Isaiah 41:8). Friends share their secrets and their plans with each other. Jesus told His disciples, “I have called you friends, for everything that I learned from my Father I have made known to you” (John 15:15). The Psalmist says, “The Lord confides in those who fear him” (Psalm 25:14). To those who live in communion with God, He gives insight into His will and His ways. In this chapter we see Him acting on a principle found throughout the Scriptures: “Surely the Sovereign Lord does nothing without revealing his plan to his servants the prophets” (Amos 3:7). The second reason for the revelation in Genesis 18:18–19 is related to the messianic purpose of Israel, this principle still applies to us today. Abraham was to guide his children and household in the Lord’s ways so they would do what was right. This would make it possible for them to receive the blessings that God wanted to give them and to be the blessing that God wanted them to be. Obedience was necessary if the descendants of Abraham were to stay in God’s favor and receive the blessings of His covenant. If they gave themselves over to sin, as Sodom had, a just God would have to punish them; their sin would destroy them. So the Lord explained why Sodom was going to be destroyed. This explanation would help people stay away from the sins that brought destruction to Sodom. Everyone was to know that the destruction of Sodom was not just a natural catastrophe. Sodomites, like the people of Noah’s day and the rebellious civilization at Babel, were to serve as an object lesson, “an example of what is going to happen to the ungodly” (2 Peter 2:6).
189 Lesson 8: Sin, Judgment, and Prayer
PROPHECY—GENESIS 18—RESPONSIBILITY
GOD Tells a friend Warns about sin Leads to pray
ABRAHAM To teach his children To direct in God’s ways To pray for others
Figure 8.1 The third reason why God lets His people know about coming judgment can be seen in Abraham’s response. God leads him into intercessory prayer and Abraham’s prayer teaches us much about divine judgment. 1 Three of the following completions are reasons why God told Abraham about coming judgment. Which one is NOT one of these reasons? He wanted to a) let His friend know what He was going to do. b) warn people about the results of sin. c) give Abraham and his family adequate warning to avoid Sodom because of its impending destruction. d) lead Abraham into prayer for others. 2 Based on Genesis 18:19, God chose Abraham, but this choice made Abraham responsible to a) be a mediator between pagan people and God. b) direct his children and his household to keep the ways of the Lord. c) do what was just and right before God. d) do what is noted in all of the above. e) do what is noted only in b) and c) above.
Objective
8.2
Give seven principles of God’s judgment seen in Genesis 18 and an example of one of them. Genesis 18 1. 2.
3.
flexible capable of responding or conforming to changing or new situations
4.
Principles of Justice
We have seen some of these principles of God’s judgment before: A “just” God must punish sin. God’s mercy may “delay” judgment, but eventually it will come. The destruction of the cities of the valley show that God’s patience has a limit. Wickedness ripens. Cries of injustice rise to God. Moral corruption threatens to destroy all that is good. Evil goes beyond control. Judgment falls. The Judge of all the earth judges “communities,” cities, and nations. The Old Testament emphasizes the collective responsibility of a family, tribe, or nation. Rulers are responsible to God to lead the people in justice so that sin will not destroy them. The timing of God’s judgment is “flexible*.” It may be delayed to allow people to repent or because of intercessory prayer. The New Testament reveals that a final judgment is coming when God will judge every person
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reputation recognition by other people of some characteristic or ability
individually and punish or reward him for what he has done. This makes it possible to delay judgment as God sees best. 5. God may or may not spare a wicked community because some “good” people are in it. Abraham reasoned that God’s justice would not let Him destroy the righteous with the wicked. Believers have often been the “salt of the earth” (Matthew 5:13) that has kept a community from being destroyed. But sometimes God has delivered the righteous out of the destruction, as He did for Lot. At other times, the just suffer with the unjust. But God will reward them in heaven and make right in eternity the wrongs which His children suffer on earth (Romans 8:18; 2 Corinthians 4:17–18). 6. God clearly establishes the “guilt” of the people before He punishes them. The Lord did not have to “go down and see” how bad Sodom was (18:20– 21). While He knew, God sent angels down to let the Sodomites put their own guilt on record. Then the world could see God’s justice in destroying the city. 7. The Judge of all the earth will do what is “right.” Abraham did not state this as a declaration of faith. Rather, he asked this in a series of questions about God’s moral judgment. Would God sweep away the righteous with the wicked? Would not He spare the city for the sake of the righteous? Would not the Judge of all the earth do what was right (18:23–25)? This is not an expression of trust that God’s acts are always just, rather, it is a plea that the Lord will act in accord with what men know is right. Abraham was concerned for God’s reputation*; however, he did not realize that God knows much better than man what is the best thing to do in every circumstance. What He does is right—we will understand why in eternity. We should mention here that not every tragedy is an act of God. He does use natural means sometimes in judgment—such as the Flood. But the storms, floods, hurricanes, famines, earthquakes and other disasters are not all judgments. Disease and death have come to this world as the result of Adam’s surrender to God’s enemy. Physical death will come to all until Christ returns to set up His eternal Kingdom. In it there will be no more sorrow, pain, or death! (Revelation 21:1–4). 3 From the key words just, delay, communities, flexible, good, guilt, and right restate the seven principles of judgment that we see in Genesis 18. ................................................................................................................................ ................................................................................................................................ 4 Jesus’ words in Luke 13:1–5 imply that a) these disasters were judgments on sinners. b) not all disasters are judgments of God. c) these disasters were judgments entirely just and understandable. d) all disasters are judgments of God.
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5 Do you know of any good Christian who used to be so bad he deserved to be struck dead as a warning to others? Which principles does he illustrate? Was this person anything like Saul of Tarsus? ................................................................................................................................ ................................................................................................................................
Objective
8.3
Identify qualities revealed in Abraham’s prayer.
Genesis 18:22–33
Abraham’s Prayer
Perhaps the most important lesson in this second half of Genesis 18 is the beautiful picture of Abraham’s intercession. Abraham is known as a friend of God, and he was also a friend of man. He had already proved this by risking his life to rescue the men and women of Sodom who had been taken captive. The impurity of the Sodomites must have been even more repulsive to Abraham than it was to Lot, “who was distressed by the filthy lives of lawless men” (2 Peter 2:7). But communion with God had filled Abraham with love for his fellow men. Now the knowledge of the coming doom of the Sodomites filled him with pity and concern for them. He pleaded for their lives with the same unselfish spirit that he had shown before when he rescued them. He surely must have thought of Lot, but did not name him. His prayer was that the city be spared, not that the righteous alone should be saved from destruction. We can see in the prayer of Abraham most of the characteristics of great intercession described in the Bible. He pleaded with boldness that God would spare the wicked for the sake of the righteous. He based his faith on the character of God and prayed for God’s honor to be upheld as the righteous Judge of all the earth. Abraham mingled deep humility and reverence with the boldness of faith. God is Adonai, Lord of all, and Abraham is but “dust and ashes” (Genesis 18:27). For him to argue with God, as he was, seemed presumptuous— too daring. Twice he said, “May the Lord not be angry” (vv. 30, 32).
Figure 8.2
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persistent continuing without change
Abraham was persistent* in his pleading. Every petition granted encouraged him to ask for more. He pleaded his case carefully. His prayer can teach us much about 1) the boldness of faith, 2) the fervor of love, and 3) the undaunted persistence of effective intercession. Was Abraham’s prayer answered, or was it in vain? The cities were not spared, for there were not even the ten righteous people that Abraham had finally suggested as a basis for sparing Sodom. But God “remembered Abraham, and he brought Lot out of the catastrophe that overthrew the cities” (19:29). True intercession is never in vain. God himself puts His love and concern in us and lets us share with Him in the protection and deliverance of our loved ones. Intercession has far-reaching power which brings blessings to many and prevents evil. “Lord, teach us to pray!” (Luke 11:1). 6 Read Matthew 24:4–44. If you knew that the Lord was coming next week to take His people to heaven and that judgment would fall on those who were left behind, what would you do? ................................................................................................................................ ................................................................................................................................ 7 In the following list, underline the qualities that you saw in Abraham’s prayer. a Boldness
f Love
b Reverence
g Unselfishness
c Timidity
h Persistence
d Faith
i
Humility
e Doubt
8 Draw a second line under those qualities that you feel are especially weak in your prayers. Begin to use the qualities that are doubly underlined.
Objective
8.4
Discuss the outstanding sin of Sodom, God’s judgment on it, and Scripture references that condemn it.
Destruction and Deliverance
Genesis 19; Jude 7; 2 Peter 2:4–3:18 Genesis 19:1–14; Jude 7
Sins of Sodom
What did the “angelic commission of inquiry” (Genesis 18:21) find in Sodom? The angels did not have to ask for evidence! They saw for themselves that the men in the city, with the exception of Lot, were openly involved in the sins of homosexuality, lawlessness, and violence (19:4–5, 9). Lot knew his neighbors! That is why he insisted that the strangers come to his home; he made the invitation to protect them from the Sodomites.
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hospitality generous and cordial reception of guests
The Sodomites tried to force Lot to break the sacred code of hospitality* that obliged a host to protect his guests even at the risk of his life. They demanded that he let them have the strangers so they could satisfy their lustful passion. What other evidence did God need in order to condemn the city to destruction? Throughout the Bible, homosexuality is considered sin. The Mosaic Law punished it by death (Leviticus 18:22; 20:13). The New Testament condemns it, showing it punished by eternal death (Romans 1:26–28; 1 Corinthians 6:9–11; Jude 7; Revelation 21:8) Are homosexuals responsible for their condition? Some people think they are born with a physical condition that orients them sexually toward persons of their own sex. Not all medical authorities agree with this view. Training and the social environment may influence a person, but the choice is still his own decision. It is a matter of his will. The Bible shows that God can deliver people from homosexuality. Corinth was widely known for the moral corruption of the people. Paul wrote to the converts there about becoming a new creation in Christ: “the old has gone, the new has come” (2 Corinthians 5:17). Paul told them that homosexuals could not inherit the kingdom of God. Then he added “and that is what some of you were. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God” (1 Corinthians 6:11). HOMOSEXUALITY Judged Shameful lust, indecent perversion, Romans 1:24–28 Filthy 2 Peter 2:6–7 Deliverance Possible 1 Corinthians 6:11; 2 Corinthians 5:17
Punished Physical death in Sodom: Genesis 19; by law: Leviticus 20:13 Eternal death 1 Corinthians 6:10; Jude 7; Revelation 21:8
Figure 8.3
orientation general or lasting direction of thought, inclination, or interest
Think about the present trend in many countries to legalize homosexuality. Some churches even want to allow homosexuals to be ordained as ministers of the gospel. People often argue that a person’s sexual orientation* is his own choice, his own life-style, and that he should not be criticized for it. Compare Genesis 19 with Romans 1:24–27, 32; 1 Corinthians 6:9–10; and 1 Timothy 1:9–11. Uncontrolled passion leads to violence and lawlessness. Eventually it leads to God’s judgment and eternal death for those who do not repent. 9 Give three Bible references that condemn homosexuality. Would angels find homosexuality and violence if they visited your area? If so, what could change the condition? What attitude does your church take toward homosexuals? Do you pray for them? ................................................................................................................................ ................................................................................................................................
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10 Based on the Scripture references and our discussion, circle the letter preceding each TRUE statement. a The present trend in many countries today is to legalize homosexuality. b A person’s lifestyle and sexual orientation is a matter of personal choice and should be of no concern to one’s family, society, or country. c Paul’s message to homosexuals was that “justification by faith” frees individuals from responsibility for their private preferences. d Throughout the Bible homosexuality is considered as sin without qualification. e If one believes in Christ, his sexual habits and orientation are unimportant. What about Lot? Had he influenced his community for God? Or had the corruption of Sodom influenced Lot? It appears that his character was a mixture of good and bad. Lot had moved to Sodom as the result of a selfish choice and because he put material values and physical comfort above spiritual values. And yet, he was righteous according to the Bible. Lot was “distressed by the filthy lives of lawless men . . . tormented in his righteous soul by the lawless deeds he saw and heard” (2 Peter 2:7–8). The way the mob talked to him (Genesis 19:9) makes us think that he probably had opposed their lawlessness before; so they resented his interference. We admire Lot for his hospitality and his courage in defending his guests, but his offer to give his two daughters to the vicious mob shocks us. This offer was a grave violation of his duty as a father to protect his family from danger and dishonor. In Lot’s thinking, the sacred duty of hospitality outweighed the rights of women. In Judges 19:22–24 we see a similar situation in which a man protected his guest by turning his own daughter and the man’s concubine over to a mob to be gang-raped and killed. The standards of the world at that time might approve of such a solution to a desperate situation, but human standards are not always a good guide. 11 Two good traits of Lot revealed in Genesis 19:1–9 were a) being a part of the life of Sodom and not losing his spiritual effectiveness. b) performing his duty as a father and serving as a city official. c) extending hospitality to his guests and defending them courageously. d) living in Sodom and not being influenced by it. Why do you suppose Lot had failed to influence the people for God? Even when he went later that night to warn his future sons-in-law of Sodom’s doom, they would not believe him. Perhaps it was because his life had not been the kind of example that would convince them of the truth of his religion. He was distressed by the sins of Sodom, but the people knew that he preferred the comfort and advantages of the city to the social separation of a godly life in communion with God. The testimony of a selfish, self-centered person (even if he is saved by the mercy of God) is not likely to turn others away from sin and to God. This brings us to a sobering thought about our own responsibility to our community. Does the power of God in our lives convince others of the truth of our testimony? Jesus suggests that Sodom might have repented if it had seen more of God’s power (Matthew 11:23–24). If Lot had been willing to be God’s man to “stand in the gap,” Sodom might have been spared (Ezekiel 22:30).
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So we read in Genesis 19:24 that “The Lord rained down burning sulfur on Sodom and Gomorrah.” What was this destruction? God could have miraculously created sulfur and rained it down with lightning on the cities. But many expositors believe that God used an earthquake with an explosion of inflammatory materials in the ground, such as the deposits of petroleum and sulfur. These burning materials then rained down on the whole plain, destroying the cities and covering them with dense smoke. Deposits of sulfur and asphalt have been found in the coastal region of the Dead Sea (remember the tar pits of 14:10). If the Lord used these natural means, the miraculous element would be in the timing as He set off the volcanic-type explosion. Was Sodom’s destruction fair? Yes! The people of the entire valley had the testimony of Abraham. They owed their lives to Abraham’s God. He had helped Abraham free the captives of Kedorlaomer. The Sodomites that had been delivered had seen Abraham and Melchizedek acknowledge that the victory was from the Lord. But they had no intention of serving the God who had delivered them. They had been rescued for Lot’s sake, but now they were ready to kill Lot in their mad desire to have sex with the messengers of God (v. 5). Even at this late hour, the angels gave them one last opportunity to repent as they struck the impenitent men with blindness so they could not find the door and break it down. But since this miracle did not lead them to repentance, their doom was sealed. And the next morning the city was destroyed. 12 Answer the following questions concerning the outstanding sin of Sodom (homosexuality), its judgment, and Scripture references that condemn homosexuality. a Read Romans 1:18–32. What are some of the words used to describe the sin of Sodom and show that it is condemned by God? .......................................................................................................................... .......................................................................................................................... b How is it described in Jude 7?................................................................... c What does Revelation 21:8 say about it?................................................... .......................................................................................................................... d What relationship do you see between Revelation 20:13–15, 21:8, and 2 Peter 2:6? .......................................................................................................................... ..........................................................................................................................
Objective
8.5
Draw applications for today from the experiences of Lot and his family.
Genesis 19:12–30
Lot and His Family
The two messengers of the Lord told Lot of their mission to destroy the city. They sent him to warn his sons-in-law and anyone else that he had in the city. But his sons-in-law only laughed at his urgent warning. Lot had servants,
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but no mention is made of their escape. Even Lot himself, his wife and their two daughters did not seem to believe fully. The family was in no hurry to leave Sodom. Probably they were deciding what to take with them. The angels had to keep urging them to hurry. Finally, the angels grasped each one by the hand and rushed out of the city with them, “for the Lord was merciful to them” (Genesis 19:16). But the angels did not carry them to the mountain. The final decision to escape had to be their own. 13 In Luke 17:26–35 the aspect of Jesus’ return that Luke compares with Sodom’s destruction is a) its suddenness and our need to be ready. b) the long-suffering of God in His dealings with the ungodly. c) the mercy of God in the salvation of His people. d) its universality, that is, it involves all men. WARNINGS IN THE CITY OF DESTRUCTION The Angels
The Apostles
Get them out of here!
Come out from them and be separate, says the Lord.
We are going to destroy this place! Hurry! Take your wife and daughters or you will be swept away!
Touch no unclean thing. 2 Corinthians 6:17 Flee from sexual immorality. 1 Corinthians 6:18
When he hesitated the men grasped his hand and led them out. Flee from idolatry. 1 Corinthians 10:14 Flee for your lives! Do NOT look back! Do NOT stop anywhere in the plain! Flee to the mountains!
Flee the evil desires of youth. 2 Timothy 2:22 Save yourselves from this corrupt generation. Acts 2:40
Figure 8.4 Lot’s wife serves in the New Testament as a warning to all who are tempted to turn back (Luke 17:30–35; Hebrews 10:8–39). Why did she linger behind and look back? Was it because she did not want to leave her home and household goods? Was it the social life of Sodom that she hated to leave? Or did she get tired and decide she would take her chance on life in Sodom rather than on the mountain? Although she was well on her way to safety, her heart was in Sodom still. She longed for what she had left behind, so she turned around, looked back, and was lost. Fixed to the spot, she was probably overtaken and suffocated by sulfurous smoke and encrusted with salt and the molten materials that rained from the sky. She became a grim monument which probably stood there for years as a warning to all believers who look with longing at the things of the world. Even today a mountain of salt, salty crags, and the smell of sulfur there by the Dead Sea remind tourists of Lot’s wife. We can see the influence of Sodom on Lot and his daughters too. He was now afraid—afraid of the rigorous outdoor life in the mountains that he had known before with his uncle Abraham. Lot had grown soft in the city. And so he
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begged for the little town of Zoar to be spared so he could live there. While the angels granted his request, his fears went with him. Yet he was afraid to stay in Zoar; so he went to the mountain and lived in a cave! The closing episode of Lot’s story shows us the far-reaching results of his selfish choice (Genesis 13:10–12). His new home, a cave, is no better than the tent he had left for a house in Sodom. His wife is dead and his great possessions are destroyed. Only his daughters are with him, and they use Lot in an unholy plan to have children. Lot walked with Abraham in a life of faith for many years, but then he let his increasing riches and self-interest become his guide. Now, as a man escaping through the flames, he has lost everything but his soul (1 Corinthians 3:11–15; Jude 23). 14 The results of Lot’s selfish choice of the valley and his move to Sodom were different from what he expected. Circle the letter preceding each statement that is TRUE regarding the results of his choice. a All his possessions were destroyed. b His daughters brought blessing and honor to him. c He lived a life of peace, blessing, and prosperity in the little city of Zoar. d He lost his wife, wealth, and influence for God. e He brought corruption and judgment to his descendants. f His descendants brought God’s blessing to the world through their righteous living and godly example. In our last glimpse of Lot we have another warning (similar to Noah’s experience) of what wine can do. Intoxicated, he no longer has any moral judgment or knows what is happening; so his daughters seduce him. Thus, Lot becomes the father of Moab and Ammon, whose descendants would bring much suffering to Israel centuries later. Thus, the Moabites would try to rob the Israelites of God’s protection by tempting them to sexual immorality and idolatry at Baal of Peor (Numbers 25). This was to result in judgment and the death of 24,000 Israelites. Furthermore, the Ammonites would produce one of the cruelest forms of ancient idolatry, the worship of Molech. Parents made their children walk through fire, while some killed their babies as a sacrifice to Molech. The idolatry of Moab and Ammon corrupted many Israelites and turned them away from God. It was partly responsible for God’s judgment on the nation of Israel during the Babylonian Captivity (Leviticus 20:2–5; 1 Kings 11:1–5; Jeremiah 32:30–41). When Lot chose the well-watered valley of Sodom and persisted in remaining there, he sowed to the flesh; and in the course of time he and his descendants reaped the bitter harvest of corruption (Galatians 6:7–9). Have you ever read Pilgrim’s Progress, by John Bunyan? If not, I hope you will have the opportunity to do so. John Bunyan, an English preacher, was in prison for his faith when he wrote this great, yet simple, masterpiece about the Christian life. In it, Christian is warned to leave the City of Destruction and make his way through many tests and hardships to the Heavenly City. You will be reminded of the angels and Lot as you read it. But we can thank the Lord that millions of people in our day are being brought out of the Sodoms of this world—not into a life of fear and shame, but into a life of victory on their way to the Heavenly City!
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15 Match each of Lot’s experiences (right) with the appropriate application for today (left). �������a The far-reaching results of moral corruption and of making selfish choices �������b God’s patience in saving us and the patience we should have with others we are trying to reach for Him �������c The dangers of drink and its relationship to immorality �������d The hesitancy of people to give up sin or material possessions to follow the Lord.
1) Lot’s unwillingness to leave Sodom 2) The persistent warning of the angels 3) The experience of Lot’s wife 4) Lot’s drunkenness 5) The influence of the Moabites and Ammonites
�������e Turning back to the world after starting to follow the Lord
Objective
8.6
Compare Genesis 12 and 20 and draw a practical lesson from them.
Abraham, Abimelech, and Sarah Genesis 20; 12:10–20
As you read, notice the similarities and the differences between the events in Genesis 12 and 20. Also, think of the promise in 3:15, and notice Satan’s efforts to defeat God’s plan and God’s intervention to protect the chosen line.
Genesis 20:1–18
An Old Sin Repeated
The episode between Abraham and Abimelech sheds further light on the patriarch’s weakness. Why did the man God had chosen as His representative go back to the old sin of misrepresenting his wife? Did he learn nothing from the cutting rebuke of Pharaoh? Could God not protect him in Gerar? The critics have called this a duplicate account of Genesis 12 for three reasons: 1) the similarities, 2) their doubts that Abraham would repeat the same sin, and 3) their doubts that a king would want a ninety-year-old woman as his wife. Let us consider each of these three reasons in depth. 1. We have seen that the differences are great. The critics attribute these to changes while the story was repeated orally over the centuries as part of the tradition of the people. However, archaeologists have since proved that written records were common in Abraham’s time. It is very likely that the patriarchal history (so important to the Jewish people) was recorded in writing at a very early period. 2. We have seen that repeating a mistake or sin is a common human tendency. Satan knows our weak spots and tempts us there. Those most used of God become the special targets of the tempter. In fairness to Abraham, we should note that Sarah was Abraham’s half-sister. The Hurrians, who were
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anticlimax an event that is strikingly less important than what has preceded it
influential in Haran where Abraham lived for years, greatly esteemed the sisterwife relationship. However, later on the Mosaic Law prohibited this practice. 3. Finally, why would Abimelech want a ninety-year-old wife? Some scholars think this chapter is out of chronological order and its events happened when Sarah was much younger. The story probably is in the right order and tells of Satan’s desperate attempt to defeat God’s plan just before its fulfillment. The miracle of rejuvenation in Sarah’s body may have restored her beauty, but this is not mentioned here. Delitzsch suggests a more likely explanation. In his view, Abimelech probably took Abraham’s “sister” to “ally himself with Abraham, the rich nomad prince” (Keil and Delitzsch, p. 184). Since oriental kings had many wives, some were taken to confirm alliances. It would have been to Abimelech’s commercial and military advantage to have Abraham as his brother-in-law. What a shameful anticlimax* Abraham’s fears and deceit in Genesis 20 provide for his great spiritual experiences in chapters 17 and 18! The Lord has visited him and renewed the covenant. He and Sarah are within months of seeing the promise fulfilled. And now Abraham’s fears for his own safety make him put God’s whole plan in danger! Kidner captures the main teaching of this chapter by observing that if the promise “is ever to be fulfilled, it will owe very little to man. Morally as well as physically, it will clearly have to be achieved by the grace of God.” (p. 148) 16 Give two possible explanations for Abimelech’s interest in Sarah. ................................................................................................................................ ................................................................................................................................ 17 Compare the duplication of Genesis 20 and Genesis 12:10–20. ................................................................................................................................ ................................................................................................................................
Objective
8.7
Point out God’s view on the sacredness of marriage and the origin of prayer for healing in Genesis 20. Genesis 20:3–18
Rescue and Healing
In order to protect Sarah and keep Abimelech from sin, God afflicts Abimelech and his household. Then he appears to Abimelech in a dream (the first mention of dreams in the Bible). Abimelech learns that: 1) Sarah is Abraham’s wife, 2) taking her would be a sin against the Lord, 3) God has kept him from this sin, 4) he and all his household will die if he does not give Sarah back, 5) Abraham is a prophet, and 6) Abraham will pray for him and he will not die. Throughout this chapter, Abimelech is seen as a man of integrity. Perhaps he knew God. In any case, he received a divine revelation and addressed God as Adonai (20:4), the Hebrew term for “Lord” which stresses His sovereign rule.
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It is interesting to note the other titles used for God in this chapter. Elohim, the common term for deity, is used in verses 3, 6, 11, and 13, but Abraham prays to Elohim (the Deity), who to him meant the one true God whose prophet he was. The inspired writer uses the title Yahweh (the personal faithful, covenant God) to describe the Lord as He prevents the frustration of redemption’s plan and in mercy watches over the mother of the promised child (20:18). Surely after this experience, Abraham must have realized that God’s hand was on him to fulfill his destiny. 18 Answer each of the following questions concerning God’s view on the sacredness of marriage. a Based on Genesis 2:24, 20:3–6, and Matthew 19:3–9, explain how taking another man’s wife is a sin against God. .......................................................................................................................... .......................................................................................................................... b Compare Abraham’s attitude about the sacredness of marriage with God’s and with that of your area. .......................................................................................................................... .......................................................................................................................... c What do God’s words, “I have kept you from sinning” say to you about his character and work? ................................................................................................................................ ................................................................................................................................ 19 Circle the letter preceding each TRUE statement concerning the incident between Abraham and Abimelech. a We can assume that Abimelech must have been somewhat angry to learn that Abraham had deceived him and through his deception brought affliction on him. b God quite possibly told Abimelech that Abraham was a prophet to keep him from harming Abraham and to give him confidence in Abraham’s prayers for his healing. c Abraham’s statement that his wife Sarah was his sister had no basis either in culture or practice in this period. d Although Abimelech confronted Abraham with his deception, Abraham made no attempt to justify his behavior. e In effect, Abraham and Sarah had agreed together to the sisterrelationship story in order to deceive people because of their fear. f The affliction God sent on Abimelech that touched him, his wife, and all their slave girls seems to have been infertility or the inability to bear children.
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20 Answer each one of the following questions concerning divine healing, which is mentioned here for the first time. a Who suggested healing? How? .......................................................................................................................... b Why do you think God wanted Abraham to pray instead of just healing Abimelech without prayer? .......................................................................................................................... c How would prayer affect the relationship of Abraham and Abimelech? .......................................................................................................................... .......................................................................................................................... d How does the issue of healing relate to us? .......................................................................................................................... .......................................................................................................................... Now that you have come to the end of Lesson 8, review the lesson objectives and take the self-test.
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Self-Test 8 Multiple Choice. Circle the letter preceding the one best answer. 1 The best description of Abraham’s prayer in Genesis 18 is a) persistent, bold interceding for a city on the basis of God’s justice. b) persistent, desperate praying for his relatives on the basis of God’s mercy. c) pleading for his family on the basis of God’s love. d) interceding for sinners on the basis of God’s power. 2 The New Testament uses the destruction of Sodom as an example to illustrate a) the suddenness of the return of Christ to take His people out of the world. b) what is going to happen to ungodly people who are living for sensual pleasure. c) the eternal fire with which those given to sexual immorality and perversion will be punished. d) all of the above: a), b), and c). e) only what is noted in b) and c) above. 3 According to our discussion in this lesson, God most likely destroyed Sodom by means of a) a volcano. b) the explosion of inflammatory materials in the ground near the Dead Sea. c) a falling meteorite. d) sulfur and fire that He sent from the sky. 4 The main sin that brought judgment on Sodom was that of a) ingratitude to God for the deliverance He had effected from Kedorlaomer. b) injustice to the slaves and servants that poured into Sodom. c) homosexuality—the unnatural sexual relations which Sodomites had adopted. d) arrogance against God and the idolatry that Sodomites had adopted. 5 God placed all of the prophecies about coming judgment in the Bible for all of the following reasons but one. Which one is NOT one of His lessons? a) He wants to scare people into making a salvation decision. b) He warns people about the results of sin. c) He wants us to pray for the salvation of those who are under God’s sentence of death. d) He wants us to let people know what He is going to do, what they can expect. 6 The responsibility that God’s announcement of judgment brought to Abraham was to a) direct his children and household to do what was just and right. b) pray for others. c) teach his children and household God’s ways. d) do what is noted in all of the above: a), b), and c). e) do what is noted only in a) and c).
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7 In our discussion of the homosexuality of Sodom, we have seen that homosexuality is a) an unchangeable physical condition. b) primarily a matter of the will. c) the result of ignorance and superstition. d) the result of one’s environment. 8 We know that the sin of homosexuality is not an unchangeable hereditary condition because a) Paul says some Corinthian believers had been homosexual but God had delivered them. b) God’s Word warns against the practice and God would not hold us responsible for something over which one has no control. c) many people today have been delivered by the Lord from homosexuality. d) of what is noted in all of the above. e) of what is noted only in b) and c) above. 9 All of the following sets of Bible references but one condemn homosexuality. Which set does NOT relate to it? a) 1 Corinthians 6:9–11 and Revelation 21:8 b) Leviticus 18:22, 20:13, and 2 Peter 2:6–7 c) John 12:6–9 and 2 Timothy 2:15–18 d) Jude 5–7 and Romans 1:24–28 10 Principles of judgment include a) punishment, guilt, and tragedy. b) guilt, flexibility, and punishment. c) justice, mercy, and timing. d) timing, tragedy, and guilt. Matching. Follow the instructions for each set of matching questions. 11–20 Match the truth that is taught (left) with the occasion when it was taught (right). �������11 God heals in answer to prayer.
a) Three strangers �������12 We should pray for sinners and places where there is visit much sin. Abraham �������13 We should teach our children and direct our household b) Two in God’s ways. strangers visit Lot ������� 14 God considers the evidence of guilt before punishing sin. c) God �������15 Our prayers can save people from danger. speaks to Abimelech �������16 God tells His friends what He is going to do. d) Both a) �������17 Angels sometimes save people from danger and death. and b) �������18 Angels may appear in human form. �������19 God may use suffering for our good. �������20 Taking someone else’s wife is a sin against God.
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21–25 Match the statement (left) with the person who best illustrates it (right). �������21 An act of disobedience caused this person to lose a) Abraham their life. b) Lot c) Lot’s wife �������22 He lived a Godly life in the midst of others’ d) Lot’s daughters bad choices. e) Moab, Ammon �������23 A self-centered life can hinder our effectiveness as witnesses for Christ. �������24 An immoral environment can corrupt people morally. �������25 Selfish choices and worldly living can effect future generations.
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Answers to Study Questions 11 c) extending hospitality to his guests and defending them courageously. 1 c) give Abraham and his family adequate warning to avoid Sodom because of its impending destruction. 12 a Sexual impurity, degrading their bodies, shameful lusts, unnatural relations, indecent acts, perversion, depraved minds, what ought not to be done. b Sexual immorality and perversion. c The sexually immoral will have their place in the fiery lake of burning sulfur which is the second death. d What happened to Sodom and Gomorrah—destruction of the sexually immoral by fire—is a warning and type of the eternal judgment and punishment in the lake of fire that will come to all the sexually immoral if they do not repent and have their names written in the Book of Life. 2 e) do what is noted only in b) and c) above. 13 a) its suddenness and our need to be ready. 3 Your answer should include the substance of what we have noted here. A just God must punish sin. God’s mercy may delay the judgment but it will eventually come. The Judge of all the earth judges communities, cities, and nations. The timing of God’s judgment is flexible. God may or may not spare a wicked community because some good people are in it. God clearly establishes the guilt of the people before He punishes them. The Judge of all the earth will do what is right. 14 a, d, and e are true statements. 4 b) not all disasters are judgments of God. 15 a b c d e
5) The influence of the Moabites and Ammonites 2) The persistent warning of the angels 4) Lot’s drunkenness 1) Lot’s unwillingness to leave Sodom 3) The experience of Lot’s wife
5 You probably do. None of us deserves to be saved. Most of us would probably have struck Saul of Tarsus dead, but the Judge of all the earth did what was right. In Saul’s case, principles 4—God’s flexibility in timing judgment, allowing people to repent, and principle 7—He does what is right—are illustrated. 16 He could have wanted her: 1) For her beauty (restored in her rejuvenation, or she might have been much younger than 90 if the chapter is out of chronological order). 2) In order to have Abraham as his brother-in-law. This would confirm an alliance with him. 6 Your answer. I am sure that you would start interceding for the unsaved and others in your community. You would probably speak to them about the coming judgment and their need to be ready.
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17 Your answer. Your could have noted that we must guard against going back to old sins or mistakes because Satan tempts us in our weak spots. We must also learn to take our fears to God. God’s mercy and grace (not our goodness) save us. God does not abandon His children in our failures. 7 You should have underlined all except c and e. 18 a In the beginning God established marriage and the moral principle that no one should separate or come between a man and his wife (they were “one flesh”). We also see that the Lord counts what is done against His people as being done against Him. It was sin against God both by breaking His moral principle and by the offense against His people. b Your answer. Abraham did not seem to realize the sacredness of marriage or that his deceit would lead into sin anyone who took his wife. God considered it so serious that He threatened all Abimelech’s household with death if Sarah was not returned. In some areas marriages are considered very sacred, not to be broken. In others, almost half end in divorce and many couples simply live together temporarily without any permanent commitment. c Your answer. They speak to me of God’s holiness, love, and protection. He may even use obstacles to protect us from our own mistaken choices, to keep us from sinning. 8 Your answer. 19 a, b, e, and f are true statements. 9 You may use any three of the following: Leviticus 18:22; 20:13; Romans 1:24–28; 1 Corinthians 6:9–11; Jude 7; 2 Peter 2:6–7; Revelation 21:8. Your answers. Angels would find serious problems in my country. It seems that only a widespread repentance and turning to God can prevent the same judgment Sodom received from God. 20 a God told Abimelech that Abraham would pray for him and he would not die. b Your answer. I believe He used this to teach prayer for the sick, divine healing, and our dependency on one another. c I imagine Abraham recognized his sin and its effects as he prayed. Abimelech recognized Abraham’s power with God and appreciated the prayer that brought him healing. Thus, relationships improved and Abimelech invited Abraham to live in his land. d Praying for healing for one another is God’s plan for us. Confessing and turning away from sin also has an important part in receiving our healing in answer to prayer. 10 a and d are true statements.
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9
The Family Committed to God In the previous four lessons, we have considered the full-orbed life of Abraham, the father of the faithful. We have thought about his call in Ur, and we have marveled at this resolve to leave everything—everything temporal, that is—in order to follow God. Then we have focused on his experiences in Canaan, noting both his tests and triumphs, as well as his occasional failures. In the process, though, we have seen him grow into a stalwart spiritual giant, a man God called His friend. Now in this fifth and final lesson of Unit 2, we see Abraham engaged once again in trials of faith. Trials are not exceptions that occur in the lives of some of the people of God. Rather, they are the common experience of all who choose to follow Him. They tend to shape us, make us mellower, cause us to reflect on the truly significant things of life, and prepare us to stand in God’s presence. It is significant that we never pass beyond the trials of faith—not in this life. So we should not be surprised to see Abraham, even at this phase of life, undergoing trials. Indeed, as the pilgrim turns his eyes increasingly toward “the city with foundations, whose architect and builder is God” (Hebrews 11:10), he faces the ultimate trial: committing loved ones to God. But even in these tests his faith triumphs and he emerges from the furnace a finer vessel. What secret power enables one to suffer family strife and separation, sorrow, and the death of loved ones in a strange and hostile land without losing hope? The writer to the Hebrews says it was not a dream about what he left. Instead, it was a vision that guided him like a lodestone to “a better country—a heavenly one” (Hebrews 11:15–16). As we consider Abraham’s response to the challenges of spiritual living, may we, like he was, be committed with our families to excellence in serving God.
the activities...
◊ Scan Genesis 21:1–25:18 as background for this lesson. As you read, try to visualize the narrative as it occurred at the time. Allow yourself to think of the very real heartache and grief Abraham suffered as he sent Ishmael away, as he prepared to offer Isaac, and as he buried Sarah. This can enrich your study and give you helpful insights into some of the truths we will discuss in the lesson development.
209 Lesson 9: The Family Committed to God
◊ Study the lesson as usual, and take the self-test when you have completed the lesson development. ◊ Review the lessons in this unit in preparation for your unit progress evaluation (UPE). Read the instruction page in your Student Packet, then turn to Unit Progress Evaluation 2. When you have completed the UPE, check your answers with the answer key provided in your Student Packet. Review any items you may have answered incorrectly. (Although UPE scores do not count as part of your final course grade, they indicate how well you learned the material and how well you may perform on the final examination.) ◊ If you have not already done so, make arrangements now with your enrollment office for taking the final examination.
the objectives...
9.1
Explain how Isaac got his name, why it was so appropriate, and how he was declared a son of the covenant.
9.2
Describe the fulfillment of God’s promises and the evidences of God’s care in the life of Ishmael.
9.3
Identify Abimelech’s reason for wanting a friendship treaty with Abraham and other facts surrounding the peace pact.
9.4
Recognize typological and practical truths from Abraham’s sacrifice of Isaac.
9.5
Select probable reasons the sacrifice of Isaac was such a severe test for Abraham, and compare his conflict with similar experiences today.
9.6
Describe the obedience of faith that Abraham and Isaac demonstrated.
9.7
Review six benefits of trials and the reward of faith as seen at Moriah and in the Christian life.
9.8
Explain the significance of Abraham’s purchase of the field of Machpelah.
9.9
Identify principles for a good marriage and the typical significance of finding a bride for Isaac.
9.10 Recognize the fulfillment of God’s promises and the reference to life after death in Genesis 25.
the outline...
1 Isaac and Ishmael a Isaac Given by God b Ishmael Sent Away 2 Peace Pact at Beersheba
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3 Isaac Given Back to God a Test of Faith b Obedience of Faith c Reward of Faith 4 Death and Burial of Sarah 5 A Wife for Isaac a The Father’s Commission b The Servant’s Mission c The Bride’s Response 6 Last Years of Abraham
Objective
9.1
Explain how Isaac got his name, why it was so appropriate, and how he was declared a son of the covenant.
Isaac and Ishmael
Genesis 21:1–20; 25:12–18 As you read Genesis 21, try to imagine the joy that the birth of Isaac brought in the patriarch’s home. Think also of the sorrow produced by the expulsion of Ishmael. Then try to feel the desperation of Hagar and Ishmael and the assurance given to them by the message of the angel of the Lord.
Genesis 21:1–7
Isaac Given by God
At last the long-awaited son was born. Twenty-five years had passed since Abraham and Sarah had entered Canaan. Now Abraham was 100 years old and Sarah was 90 (17:17). The patriarch’s faith had been weak at times, but in general it had grown stronger and stronger across the years as he walked with God. God had waited until the advanced age of Abraham and Sarah, which made it clearly impossible in the natural for them to have a child. Then Isaac was born! His birth was supernatural, an act of divine grace and the fulfillment of promise. The inspired writer of Genesis emphasizes this fact. In two verses he attributes the birth of Isaac three times to divine intervention and twice to God’s faithfulness in keeping His Word (21:1–2). Laughter is associated with the baby’s birth, and he is named Laughter (Isaac). This is the third reference to laughter in connection with his birth. Abraham and Sarah had both laughed in unbelief. Would you think it was a joke if a woman 90 years old and her husband 100 years old would have a baby? Or, if a childless man should begin to call himself Father of a Multitude? But at Isaac’s birth Sarah laughs in delight and wonder. She says, “God has brought me laughter, and everyone who hears about this will laugh with me” (21:6). Isaac’s name would be a constant reminder of his supernatural birth and of the covenant that God had made with him even before his birth (17:9–11, 19).
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1 Read Genesis 17:9–11, 21:1–7, and Galatians 4:21–31 carefully and then circle the letter preceding each TRUE statement. a God was the One who actually gave the name Isaac which means “laughter.” b The name Isaac was appropriate because Abraham, Sarah, and probably others had laughed first in unbelief because of the impossibility of the promise’s fulfillment and then in joy at its fulfillment. c Paul shows that Isaac is a type of those who are born of the Spirit, which suggests that God wants His people to be happy and joyful and to laugh for joy. d When Isaac was eight days old, an important ceremony took place—the ceremony of circumcision which indicated that Isaac had entered into the covenant.
Objective
9.2
Describe the fulfillment of God’s promises and the evidences of God’s care in the life of Ishmael. Ishmael Sent Away Genesis 21:8; 25:12–18 A great feast to celebrate the weaning of Isaac brought a crisis to Abraham’s family. Just when everyone was honoring little Isaac and probably speaking of his promised destiny, Sarah saw that Ishmael was mocking him! Why? Was it unbelief, envy, or a sense of his own superiority as the older son? This probably was not the first time that Ishmael made fun of Isaac, but Sarah determined that it would be the last! All her old bitterness against Hagar seemed to be stirred up and poured out in her angry demand, “Get rid of that slave woman and her son, for that slave woman’s son will never share in the inheritance with my son Isaac” (21:10). Sarah was urging Abraham to take legal action to exclude Ishmael from the inheritance. In exchange for their freedom, Ishmael would give up his claim to a part in the inheritance. This would be confirmed by sending Hagar and Ishmael away. Naturally, Abraham was distressed for he loved his son Ishmael (17:18) and did not want to send him away. But once more God speaks to him and lets him know that the covenant is with Isaac; it is through him that the Redeemer is to come. However, God has not forgotten His promise about Ishmael (17:20). He will bless Ishmael and make him the father of a nation, too, because he is Abraham’s son. God assures Abraham that he should do as Sarah says and send Hagar and Ishmael away. God knew that they could not live together in harmony and that their separation would be better for both sons.
episode incident; an event that is distinctive and separate although part of a larger series
2 The first words of Genesis 21:14 and of 17:23 tell us that Abraham a) prayed for a solution that would be fair to all of his family members. b) considered disciplining Ishmael so that he would not create further problems. c) grieved for some time about the crisis he was in. d) was prompt to obey whatever the Lord told him to do. The apostle Paul uses this episode* to illustrate the impossibility of peaceful coexistence between the Law and the gospel. Those who serve in bondage to
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legalist an advocate of moral legalism; one who views things from a standpoint of the law
righteousness by works cannot live harmoniously with those who serve in the freedom of sonship (Galatians 4:28–31). Paul saw in Ishmael’s persecution of Isaac a prophetic type of the legalists* of his day who were trying to make all Christians submit to the rules and regulations of Judaism in order to be saved. But Paul insisted that only the sons of promise are the heirs in God’s kingdom. Those who depend on their own works are excluded* from the covenant.
excluded shut out; barred from participation, consideration, or inclusion
Figure 9.1 expelled forced out from; driven away
Although Hagar and Ishmael were expelled* from Abraham’s household, they were not excluded from the care of God. Starting out for Egypt, they got lost in the desert of Beersheba and were at the point of dying from thirst and exhaustion. Then God came to their rescue. Both were weeping. It seems that Ishmael was crying to God. At this point, the angel of the Lord opened Hagar’s eyes to find the lifesaving water nearby. The angel also encouraged them with a renewal of the promise that Ishmael would become the father of a great nation. Dods notes that “At the very outset of his desert life [Ishmael] is made conscious that God is still his God, mindful of his wants, responsive to his cry of distress” (p. 218). Although the promised seed was not to come through Ishmael, his descendants had every reason to keep faith in the God of Abraham, who heard their father’s cry. “God was with the boy as he grew” (Genesis 21:20) and was faithful to His promise to make a great nation of Ishmael (16:10–11; 17:20; 21:13, 18). And so he grew and became an archer, the first to be mentioned in the Bible (21:20). Moreover, his skill with a bow and arrows would be useful both in hunting and in war. Meanwhile, Ishmael’s marriage to an Egyptian and his nomadic life in the desert separated him completely from Abraham’s household. But God blessed him with a long life and gave him twelve sons. From them have come some of the great Arab nations. The story of Ishmael shows us that a person or a nation may enjoy God’s favor even though not given the same prominence as another. God had chosen Isaac for a certain purpose, but He was with Ishmael too and blessed him.
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3 Name some examples of God’s care for Ishmael. ................................................................................................................................ ................................................................................................................................ 4 According to Genesis 17:9–27 and 21:13,17, what reason do we see for God’s blessing on Ishmael? a) Because of Abraham’s prayers b) Probably because of Ishmael’s prayers c) Because he had become a son of the covenant of God when he was circumcised (although he was not the son through whom the Redeemer was to come) d) Because of all of the above. e) Because of what is noted only in b) and c) above. Do you need God’s wisdom for family problems? Do you need to commit to God’s care a son or daughter going out to face the world? Do you have some loved one that needs God? The story of Ishmael is an encouragement to us to trust God for each need. 5 God’s promises to Hagar to make Ishmael a great nation has been fulfilled most accurately in the a) prominence of desert tribes in world politics. b) birth of twelve sons who were the forebears of some of the great Arab nations. c) wealth of all Middle Eastern nations. d) cultural richness of Ishmaelite fine arts and crafts.
Objective
9.3
Identify Abimelech’s reason for wanting a friendship treaty with Abraham and other facts surrounding the peace pact.
Peace Pact at Beersheba Genesis 21:22–34
ratified formally approved and sanctioned oath a solemn, usually formal, calling upon God or a god to witness to the truth of what one says
What responsibilities do God’s people have to the country where they live? Abimelech had been kind to Abraham, a foreigner. Abraham had become so prominent and influential that the king was anxious to have his continued friendship. A peace pact would help them and their descendants. In order to have a good friendship alliance, any problems between the two had to be brought out into the open and settled. Abraham frankly told Abimelech about the problem of the well that the king’s servants had seized. Abimelech graciously corrected the injustice. The rainfall in that part of southern Palestine is very scarce, averaging from four inches (100 mm) in January to nothing during the four summer months. Wells are essential for survival and for watering flocks and herds. Shepherds on the open range often quarreled over the wells. The person controlling the well controlled the grazing rights in that area. The covenant between Abraham and Abimelech was ratified* with an oath*. God himself was their Witness. The cattle and sheep brought by Abraham
214 Genesis
served as a sacrifice, and the seven ewe lambs were given as a witness that the well was Abraham’s. From then on, the well was called Beersheba (well of the oath). Abraham planted a tamarisk tree there as a permanent witness and identification. Centuries later Beersheba was still to be a landmark, showing the southern boundary of Israel. There at Beersheba, Abraham called on “the name of the Lord, the Eternal God,” El Olam (Genesis 21:33). Yates explains the significance of the name in its setting: “The patriarch would soon march off the map of history, but his God, the unchangeable, Eternal One would remain” (p. 27). 6 Circle the letter preceding each TRUE statement. a Abimelech apparently wanted a peace pact with Abraham to enlist him as an ally to prevent a recurrence of Kedorlaomer’s invasions. b Abimelech wanted a friendship treaty with Abraham because he had observed that God was with Abraham in everything he did. c Abimelech’s statement “God is with you in everything you do” appears to be a testimony to the fulfillment of Genesis 12:3. d Abimelech knew that God was with Abraham because of the protection God had exercised over Abraham when the latter had deceived Abimelech and because Abraham prayed an effective prayer that brought him and his household healing. e Abimelech had shown Abraham kindness first in forgiving his deceit, then in giving back his wife, and finally in inviting him to live in his country.
Objective
9.4
Recognize typological and practical truths from Abraham’s sacrifice of Isaac.
Isaac Given Back to God
Genesis 22; Hebrews 11:17–19 As you read chapter 22, imagine the anguish of Abraham and his mental struggle. How could the promises of the covenant be fulfilled if Isaac were sacrificed? Notice the summit of his faith in Genesis 22:5. Think of Abraham’s obedience, the renewal of God’s promises as a result, and the effect that all this had on Isaac’s faith in God.
Objective
9.5
Select probable reasons the sacrifice of Isaac was such a severe test for Abraham, and compare his conflict with similar experiences today. Test of Faith Genesis 22:1–2; 1 Peter 1:3–7 In Genesis 22 we see the greatest trial in the life of Abraham and the climax of his faith. Not one of his former trials had been easy, but God’s order to sacrifice Isaac made them all look small by comparison. But Abraham had long and careful preparation in the walk of faith before God asked him to submit to this test. His response shows that he had learned his lessons well.
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Before describing the patriarch’s trial, the writer is careful to tell us that “God tested Abraham” (verse 1). Testing is different from tempting. Temptation appeals to man’s lower nature to do wrong. Testing appeals to his higher nature to overcome his natural inclinations and do what is right. God does not test us in order to discover whether we are faithful or not. He knows. But the test shows the person who is tested, and others, the strength of his faith. God’s testing is our opportunity to show our love for God and to rise to a higher moral level by overcoming the obstacles. Through being tested, Abraham was given the opportunity to prove his supreme love for God, to reach the summit of faith, and to receive a more profound revelation of God’s ways. 7 Answer each of the following questions concerning Abraham’s test of faith. a Give two reasons that might have caused Abraham to question whether it was really God’s will for his son to die, things that might make him wonder if it was God’s voice that he heard. .......................................................................................................................... .......................................................................................................................... b What great truth dawned on Abraham that would solve the problem and help him obey in his supreme test of faith (Genesis 22:5 and Hebrews 11:17–19)? .......................................................................................................................... c How does realizing this great truth relate to New Testament saving faith (Romans 10:9–10)? .......................................................................................................................... The test of Abraham’s faith was especially severe for three reasons—three areas of conflict: 1. Conflict between love for his son and love for God—desire to keep Isaac and desire to obey God. His love was deep. Isaac was the long-awaited son of his old age. He had loved Ishmael, but Ishmael was gone now. All of Abraham’s affections and hopes were centered in Isaac. Would this earthly love crowd out or take first place over his love for God and obedience to Him? God emphasizes this attachment in verse 2 by the personal pronouns, “Take your son, your only son Isaac, whom you love.” The depth of a father’s love deepened the anguish of loss and the difficulty of obedience. 2. Seeming conflict between God’s goodness and His demand. How could God order a father to kill his son when such an act is contrary to every moral principle that He had established? We find the answer in what happened. Isaac’s deliverance was a part of God’s plan from the first. What God wanted was not a physical sacrifice, but a spiritual one. He wanted Abraham’s willingness to give back to God the most precious thing that the Lord had given him—his beloved son. Actually Isaac’s deliverance let the Hebrews know forever that God did not want human sacrifices. Redeemed by the death of a substitute, they were to live for God! 3. Conflict between God’s promise and Isaac’s death. The command would be most painful to Abraham because it would seem to annul the covenant and make impossible the fulfillment of God’s promise: “It is through Isaac that your offspring will be reckoned” (Genesis 21:12). MacLaren comments: “God seemed
216 Genesis
to be against God, faith against faith, promise against command” (p. 156). If the patriarch obeyed, it seemed that all his hopes would be destroyed. His faith in God’s word would be in vain. The past revelations would prove false. No explanation was given to the anguished patriarch. He had nothing to rest his reason upon. Faith alone in the infinite wisdom and goodness of God would have to support him. Faith was never tested more severely, nor did it ever shine more brilliantly than in this trial of Abraham. 8 Based on our discussion in this section, circle the letter preceding each statement that is TRUE. a Testing and tempting are interchangeable words that mean the same thing. b God tests us to prove whether we are faithful or not. c Tests appeal to one’s higher nature and bring submission and trust. d Testing proves the strength of one’s faith both to himself and others. e The fact that Abraham was still being tested indicated that he was still not spiritually mature. f Abraham received a more profound revelation of God through this test. 9 Three of the four statements here are very probable reasons why the sacrifice of Isaac was such a severe test for Abraham. Which one is NOT one of the three we discussed? a) It represented conflict between love for his son and love for God. b) This sacrifice apparently presented a conflict between God’s goodness and His demand. c) The request presented a contradiction between God’s promise and what He asked. d) God’s request was without precedent: He had never asked anyone to do such a thing before. 10 Suppose you were a Christian parent whose child had died in spite of your prayers. Explain how you might experience the three conflicts that Abraham did. ................................................................................................................................ ................................................................................................................................ ................................................................................................................................ ................................................................................................................................ 11 Suppose you were trying to comfort a parent who had such an experience. What would you emphasize? ................................................................................................................................ ................................................................................................................................ ................................................................................................................................ ................................................................................................................................
217 Lesson 9: The Family Committed to God
Objective
9.6
Describe the obedience of faith that Abraham and Isaac demonstrated. Genesis 22:3–14
Obedience of Faith
Abraham rose early in the morning, made the preparations for the journey, and left with his son and two servants. No questions were asked; no excuses were given; no delay was made. Abraham’s obedience was unconditional, prompt, and absolute. It was not mere resignation; rather, it was the active acceptance of God’s command. We can only imagine the thoughts, the attempts to understand the meaning of God’s command, the human anguish, the emotion that at times struggled to control Abraham’s will. It was a simple, exacting command. God had said simply, “Take your son, your only son Isaac, whom you love, and go to the region of Moriah. Sacrifice him there as a burnt offering on one of the mountains I will tell you about” (Genesis 22:2). Abraham could not know that the region of Moriah included the mountains around Jerusalem, including Mt. Moriah and Calvary. Nor could he know that Moriah was where God would stop a plague (2 Chronicles 3:1) and where the temple would be built. Also, how did Abraham feel about the matter of sacrifice? True, the community offered human sacrifices, but . . . Abraham would learn that the commitment Jehovah wanted was a life to be surrendered to God—a redeemed life—rather than the death of a person. As to a burnt offering, all he could visualize was the entire body of a sacrifice consumed by fire. So, too, he would learn that this particular sacrifice symbolized complete surrender to God. This enlightenment would come later, but for the present he simply walked by faith knowing certainly that he was in the hands of God. We can well imagine there was little conversation on the long, torturous trip to Moriah. The old man is alone with his thoughts. The son keeps pace at his side. The servants leading the donkey loaded with wood for the sacrifice follow silently. Then Abraham sees the God-appointed place for the sacrifice. The servants do not know and would not understand the trial he is facing. And Abraham is not going to let them turn him aside from obeying God. “Stay here with the donkey while I and the boy go over there,” he says (v. 5). Then with the assurance of faith he adds, “We will worship and then we will come back to you” (v. 5). God will keep His word even if He has to raise Isaac from the dead! As father and son go on together, Isaac, carrying the wood, asks, “Father . . . the fire and wood are here, . . . but where is the lamb for the burnt offering?” (v. 7) Abraham’s mastery over his feelings is revealed in his calm answer to Isaac’s question. Little did he realize the profound and prophetic truth of his answer, “God himself will provide the lamb for the burnt offering, my son” (v. 8).
218 Genesis
SONS OF ABRAHAM
ISAAC
JESUS
Promised by God
Genesis 15:4
Isaiah 9:6–7
Long-awaited
Genesis 21:1–5
Genesis 3:15
Supernatural birth
Genesis 18:13–14
Luke 1:26–38
Loved by father
Genesis 22:2
Luke 3:21–22
Mocked by brothers
Genesis 21:9
John 7:3–5
Sacrifice of father
Genesis 22:9–13
Hebrews 10:5–10
Obedient to death
Genesis 22:7–10
Mark 14:32–36
Sacrifice at Moriah
Genesis 22:2, 9
John 19:17
Genesis 22:6
John 19:17
Carried the wood Divine intervention Saved from death Raised from dead
Genesis 22:11–14
Covenant with God Heir of rich father
Romans 8:11 Genesis 17:19
Hebrews 9:15
Genesis 25:5
Hebrews 1:2
Figure 9.2 Moriah seems to be a prophetic picture of Calvary. Isaac’s submission to seemingly certain death is no less heroic than the obedience of Abraham. He could easily have escaped. We are not told how old Isaac was at the time, but he was probably in his teen years. He was able to walk the long journey and then on the third day carry the heavy load of wood up the mountain—evidently an impossibility for a child. It seems that Isaac let his father bind him and put him on the altar, not as an unthinking child but as a youth sufficiently mature to understand and deliberately consent to his own death. Why did he not resist or run away? Dods explains: “Trained by long experience to trust his father, he obeys without complaint or murmur” (p. 205). Undoubtedly he was yielding himself completely to what he considered God’s will. “By a faith so absolute Isaac became indeed the heir of Abraham” (p. 205).
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12 Circle the letter preceding each statement that is TRUE in describing the obedience of faith that Abraham and Isaac demonstrated. a “Early the next morning Abraham got up and . . . set out” indicates prompt, unconditional, and absolute faith. b Abraham “said to his servants, ‘Stay here with the donkey while I and the boy go over there. We will worship and then we will come back to you’” suggests that Abraham had complete confidence in God. c In response to Isaac’s question “Where is the lamb for the burnt offering?”, Abraham’s response “God himself will provide the lamb” is a demonstration of confident faith in God’s provision. d The facts of this story lead us to believe that Abraham bound Isaac so that he would not run from the scene. e When Abraham “took the knife to slay his son,” God intervened because Abraham had met the ultimate test of faith.
Objective
9.7
Review six benefits of trials and the reward of faith as seen at Moriah and in the Christian life. Genesis 22:11–24
Reward of Faith
Faith in God is always rewarded. One may be rewarded immediately, later on in life, or when Jesus comes. But in order to receive the reward, a person must exercise faith, and put it into action. There must be trials so that we can “live by faith, not by sight” (2 Corinthians 5:7) and receive the reward of faith. The New Testament teaches these truths and we look back at the Old Testament heroes of faith to see them illustrated. So we ask, “How did God reward Abraham, the father of the faithful, for his absolute trust in God?” Faith Strengthened Abraham’s faith was increased until he believed in God’s resurrection power. (We had not seen any clear revelation of this before in the Bible). The assurance he gave his servants that both he and his son would return to them was not just empty words. He had wrestled with the question of how God would fulfill the covenant promises through Isaac if Isaac were killed as a sacrifice and his body reduced to ashes. Then the light of a tremendous truth illuminated his mind: “Abraham reasoned that God could raise the dead” (Hebrews 11:19). Belief in God’s power to raise the dead, and especially in the resurrection of Jesus Christ, is an indispensable part of saving faith. Sometimes God takes us through trials and even causes us to face death so we will look beyond life here and find Christ, the Resurrection and Life. Fiery trials can purify our faith like gold if we go through them trusting in God (1 Peter 1:3–9). God’s Approval Abraham’s obedience was approved without his actually having to kill his son as a sacrifice. Even so, his faith was tried up to the final moment. The altar was built, unresisting Isaac was bound and laid on the altar, and the knife was raised to be plunged into Isaac’s heart. Then, and only then, did God intervene and stop Abraham. No more was necessary. In spirit the patriarch had fully
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sacrificed his son. Abraham’s faith was rewarded by God’s acceptance and approval: “Now I know that you fear God, because you have not withheld from me your son, your only son” (Genesis 22:12). 13 Circle the letter preceding each TRUE statement. a God’s people assume that the rewards of faith are immediate and definite. b While some display extraordinary faith, most people need not exercise faith in order to receive God’s rewards. c We can safely say that it is absolutely essential for a person to believe in the resurrection of Jesus Christ if he is to be saved. d Abraham’s obedience in spirit was accepted by God as a full sacrifice. e Our faith can be purified and strengthened by trials if we go through them trusting in God. f Trials of faith were unique to the Old Testament period; consequently, we do not see evidence of them in the New Testament. Sacrifice Returned God may return our sacrifice now or in the future, or He may replace it with something better. Isaac was given back to his father, figuratively speaking, as one returned from death (Hebrews 11:19). Abraham’s paternal love was purified, and from then on his surrendered son would be dearer to him than ever. Something similar has happened to many Christians whose loved ones came back from the brink of death after their surrender to the will of God. Others have had to say good-bye to their loved ones here but look forward to the time when God will give them back free from all pain and imperfection to be together forever in heaven. God may ask us for other kinds of sacrifice. Many people have given up their business or career for God and have found a better, fuller life in the work to which God has led them. Whatever we give to God, He wants us to give ourselves first, then invest our time, talents, and possessions as He directs (2 Corinthians 8:1–5). Our sacrifices become seed that produces a rich harvest here and in the world to come (Matthew 19:29). We cannot outgive God. In one way or another He will return our sacrifice. Knowing God Better Abraham received a deeper insight into God’s ways. First, he learned that God is much more interested in our inward attitudes than our outward acts. An unconditional surrender to His will is more important than the greatest sacrifice that we can make. Abraham learned from the ram caught in the thicket that God himself supplies what he demands. “Abraham called that place ‘The Lord will provide’” (Yahweh-jireh, Genesis 22:14). This became not only the name of the place, but also one of the compound names of God and a testimony to all generations. God provided a sacrifice (22:8) that foreshadowed the true Substitute, His Lamb who would take away the sin of the world (John 1:29). We do not know how clearly Abraham saw this truth, but Jesus said, “Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad” (John 8:56). Through his trial Abraham could know God better in “the power of his resurrection and the fellowship of sharing in his sufferings” (Philippians 3:10). If the site where Abraham offered Isaac is the Mount Moriah of
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2 Chronicles 3:1, then the place itself points with special clearness to salvation by the sacrifice of a substitute. Isaac was saved by the ram God substituted. When David offered a sacrifice there, Jerusalem was spared from a plague that had taken 70,000 lives (2 Samuel 24:10–25). There, too, Solomon built the temple, the place of the substitutionary sacrifices of the old covenant. All these pointed to the Lamb of God, condemned to death there by the high priest and his court. In that vicinity our heavenly Father sacrificed His Son and raised Him from death for our salvation. BENEFITS OF TRIALS Genesis 22 Faith
tested demonstrated strengthened rewarded
Knowledge of God’s suffering God’s approval God’s provision God’s guidance
Figure 9.3 Promises and Guidance Given Finally, we see the covenant promises renewed and guidance given for Abraham’s future course of action. God repeated the promises in direct supernatural revelation. Guidance came later by natural means—a report that arrived telling about Abraham’s relatives back in Haran. God would use this to direct Abraham later in his arrangements to get a wife for Isaac (Genesis 22:20– 24; 24:1–4). In the renewal of the covenant promises God added that Abraham’s descendants would triumph over their enemies (22:17). He stated that the promises would be fulfilled because Abraham had obeyed Him. This does not mean that God’s promises are to be earned by what we do. All His blessings are gifts of God’s grace. But Abraham’s faith, expressed in obedience, enabled him to receive the blessings that God had promised. 14 Underline the experiences you have had after your faith was tried in sacrifice or in obedience. a Stronger faith for later tests or action b Fellowship with God and those who suffer c A deep peace and sense of God’s approval d More appreciation of God as your Provider e Blessings greater than what you gave up f A more effective testimony of the reality of God’s grace and His answers to prayer g New appreciation for God’s promises and Word
222 Genesis
Objective
9.8
Explain the significance of Abraham’s purchase of the field of Machpelah.
Death and Burial of Sarah
Genesis 23; Hebrews 11:8–10, 13–16
effusive excessively demonstrative, gushing
coheir joint heir; equal sharing in receiving the property of a deceased person
Read Genesis 23 in the light of Hebrews 11:8–10, 13–16. Try to find the significance of the purchase of Machpelah. As you read, imagine Abraham’s feelings. Notice the effusive* oriental courtesy of the Hittites mingled with their keen sense of business. You should note that Abraham had moved to Hebron which lay some 18 miles (30 km) south of Jerusalem. Hebron stood out on the landscape since it was 3,040 feet (926 meters) above sea level. It lay at the crossroads of the main trade routes of the region. We have been studying about Abraham’s commitment of his family to God. First, it was Ishmael—to let him go to the kind of life and the place where God would bless him. Next, he gave Isaac back to God—surrendered him to God’s will for life or death. Years later (when Abraham was 137 and Isaac 37 years old) death claimed his life companion, and he had to commit Sarah’s body to the grave. Afterwards, he committed to God the matter of finding a wife suitable for Isaac. Sarah died at the age of 127. She is the only woman whose age at death is recorded in the Bible (an indication of her distinction and importance). Sarah had been an obedient and worthy partner of Abraham, a coheir* of the divine promises, and a necessary link in the fulfillment of the covenant. Peter honors her as an example of inner beauty, respect, and obedience (1 Peter 3:4–6). Abraham’s love for her appears to have been genuine and tender. Now she lies silent and cold. Abraham seems to have been away from home at the time she died. When he received the report of her death he “went to mourn for Sarah and to weep over her” (Genesis 23:2). Next, he went to the gate of the nearby Hittite town to buy a plot in which to bury her. The Hittites with whom Abraham now dealt were an Indo-European people who at about 1800 B.C. established a powerful empire in what is now Turkey in Asia Minor. They controlled much of Syria in the fourteenth and thirteenth centuries, but their empire was destroyed around 1200 B.C. The Hittites among whom Abraham lived had migrated from the north and lived in scattered communities in Canaan. They were both aware of Abraham’s status as a “mighty prince” among them (v. 5) and sympathetic toward his needs. Thus, they were willing to sell some of their land to him. What is the importance of Abraham’s purchase of Machpelah? First, it shows that Abraham was still a foreigner and temporary resident in the promised land. He did not own even so much as a lot in which to bury his wife “All these people were still living by faith when they died. They did not receive the things promised; they only saw them and welcomed them from a distance. And they admitted that they were aliens and strangers on earth” (Hebrews 11:13). Secondly, Abraham’s purchase of Machpelah was a witness to Abraham’s faith that his descendants would possess the land. In oriental cultures every person had a strong desire to be buried in his homeland among his own people
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(Genesis 49:29–32; 50:25). We see a symbolic act in Abraham’s purchase of a burial ground for his family. Buying the land seems to be a final renunciation of Ur or Haran as his homeland. He commits to a grave in Canaan the mother of the chosen race—this will be their homeland, the country of his children and future generations of his people. The description of the property purchase is in complete accord with what archaeologists have discovered about Hittite business transactions. These discoveries confirm in a remarkable way the historical accuracy of Genesis. Under Hittite law the one who purchased an entire property had to perform certain feudal services for the original owner. However, if the buyer purchased only a part of the property, he was free of those obligations (R. K. Harrison, p. 89). This would explain why Ephron was eager to sell Abraham the whole property and why the patriarch wanted to buy only the cave. Abraham finally bought the entire field weighing out the purchase price in the Mesopotamian manner. Coined money was not yet used; money was valued in weight. The reference to the trees in the account is characteristic of the Hittite legal practices. These required that the exact number of trees on a property should be carefully listed in the records of its sale. Normal procedures of courtesy were followed throughout the transaction of business. The first land property of the patriarchs in Canaan is a graveyard. Although it was not a legal claim to that country, it served as a sign to future generations that they would possess the land some day. The cave of Machpelah became the burial place of Sarah, Abraham, Isaac, Rebekah, Jacob and Leah. Nearly 4,000 years later, Machpelah is still important historically and religiously. A Muslim mosque has been built over the cave and entrance to it is not permitted. 15 Why do you suppose God considered the details in Genesis 23 important enough to have them recorded in His Word? What do these show us about: a Sarah and her importance? .......................................................................................................................... .......................................................................................................................... b the historical accuracy of Genesis? .......................................................................................................................... .......................................................................................................................... c Abraham’s condition? .......................................................................................................................... d faith for the fulfillment of the covenant? .......................................................................................................................... ..........................................................................................................................
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Objective
9.9
Identify principles for a good marriage and the typical significance of finding a bride for Isaac.
A Wife for Isaac Genesis 24
As you read Genesis 24, notice Abraham’s concern, the servant’s attitude, Rebekah’s character, and the principles for a Christian marriage.
Genesis 24:1–9
The Father’s Commission
The story of how Abraham found a wife for Isaac is delightfully interesting. It illustrates beautifully Proverbs 3:5–6, “Trust in the Lord. . . . In all thy ways acknowledge him, and he shall direct thy paths” (KJV). Abraham had reached the age of 140 years and Isaac was 40. The patriarch’s chief concern at this time was that his son should marry the right wife. She should share her husband’s faith in God and be with him a worthy guardian and transmitter of the covenant with God. Abraham did not want Isaac to take a Canaanite wife. Such a union might lead him into the Canaanites’ idolatry and their materialistic, immoral way of life. Abraham’s family was to live a separated life, not to be absorbed into the Canaanites by intermarriage. Separation was essential to the fulfillment of the covenant. The news of his relatives in Mesopotamia must have encouraged Abraham to look among them for a wife for Isaac (Genesis 22:20–24). He was too old to make the difficult trip, but his chief steward was a trustworthy man of prayer and a good administrator. Abraham sent him to find a bride for Isaac. The faith of the aged patriarch shines brilliantly in his last recorded words in the Bible (24:2–8). Abraham had his chief servant Eliezer take a most solemn oath to make sure his wishes would be carried out even if he died before the servant’s return. The servant asked what to do if no woman of Abraham’s relatives was willing to come to Canaan with him. Should he take Isaac to Abraham’s homeland? Abraham emphatically rejected the idea. “The Lord, the God of heaven” (24:7) had taken him from his father’s home and has promised the land of Canaan to his descendants through Isaac. God would select a wife for Isaac. He would lead the servant in his mission. Under no circumstances was Isaac to be taken to Mesopotamia. He might stay there and forget God’s covenant purpose for him. 16 What practical truths do you see here for Christian marriage? ................................................................................................................................ ................................................................................................................................ ................................................................................................................................ ................................................................................................................................
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17 Circle the letter preceding each TRUE statement below. a Abraham’s last recorded words suggest that his faith was waning in his old age. b Abraham did not consider intermarriage with the Canaanites as an acceptable alternative for his son. c Abraham was not sure whether Eliezer could find a wife for Isaac in Mesopotamia. d Abraham forbade Isaac to be taken to Mesopotamia because he recognized the possibility that Isaac might stay there.
Genesis 24:10–56
The Servant’s Mission
Abraham’s chief servant is one of the most attractive minor characters of the Old Testament. He reminds us of the Holy Spirit sent by the Father to take out of the world a bride for His Son. He acts with true devotion to his master and good sense in his mission. With him he takes ten camels loaded with good things and other servants (24:10) to protect the caravan from robbers. The ornaments for Rebekah and costly dowry gifts speak of the wealth she will have as the wife of Isaac. However, the servant’s piety and faith in God’s guidance outshine his other qualities. He feels a great spiritual responsibility and realizes that an error in choosing a bride could be disastrous.
Figure 9.4 Eliezer goes to the town of Nahor, named for Abraham’s brother Nahor who had settled there. Notice God’s timing. The men of the caravan stop at the well outside the town to water the camels. It is just the time of day that the women come to draw water. With daring, childlike faith the servant prays for the Lord to bring the girl He has chosen for Isaac’s wife, and he proposes a sign by which to know her. Before he finishes praying, Rebekah comes. The condition that the servant proposed as a sign shows his practical, good sense. It called for willingness to serve others. This involves other virtues: kindness, hospitality, initiative, industry, energy, and unselfishness. To draw water for ten thirsty camels after their long journey was no small task! Camels are famous for the amount of water they can drink and store. A girl who offered to draw the water for ten camels when a stranger had only asked for a drink was demonstrating the qualities that would make her an ideal wife for Isaac.
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When the servant saw immediately the very sign he had prayed for, he knew God was guiding him. He pursued his task with tact and persistence. First he gave Rebekah the gold bracelets and ring. When he learned who she was, he marvelled at how God had led him. Humbly and gratefully he bowed down and worshiped the Lord (24:24–27). Meanwhile Rebekah had run home and told the family about Abraham’s servant. We glimpse Laban’s character as he looks at the gifts and runs immediately to welcome Abraham’s servant. Laban takes the lead in the hospitality and responsibility about Rebekah’s marriage. This could be either because of the custom that a brother had this duty for his sister or because Bethuel was too old and sick to do it. The servant’s account of his mission and of the remarkable guidance God had given him convinced the family members that they should let Rebekah go with him and marry Isaac. But they wanted her to wait ten days before leaving. The servant showed his dedication to his mission and his firmness by insisting that they leave immediately. 18 What similarity between the servant and the Holy Spirit and His work do we see in a his being the chief servant and having others to help him in his mission? .......................................................................................................................... .......................................................................................................................... b the gifts he brought and their effect? .......................................................................................................................... .......................................................................................................................... c his sense of urgency and refusal to delay? .......................................................................................................................... 19 What similarities do you see between obtaining a wife for Isaac and obtaining a bride for Christ? ................................................................................................................................ ................................................................................................................................
Genesis 24:57–67
The Bride’s Response
Rebekah had an outstanding character. She was both beautiful and pure (24:16). Also, her actions at the well show she was kind, energetic, hospitable, and helpful. When asked if she was willing to go with Abraham’s steward, Rebekah proved to be a woman of courage, faith, and purpose. Like Abraham, she was willing to leave home, family, and friends to travel to a strange land from which she might never return. God had chosen her to be Isaac’s wife! She would go where God called her! Rebekah was also a lovable woman. We see her respect and humility as she gets off the camel to meet Isaac. Isaac settles her in his mother’s tent as the first lady of the covenant family. “She became his wife, and he loved her” (24:67). Yates comments: “Love came naturally, bringing comfort and joy to Isaac’s heart. It was fitting that the lonely soul should find a woman who was lovely and lovable” (p. 29). Separated from her home and past, Rebekah needed
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Isaac’s love, and her strong, purposeful nature balanced and strengthened Isaac’s passive spirit. PRINCIPLES FOR MARRIAGE Genesis 24 Within the family of God Prayer for divine guidance Consideration of character Willingness to leave home Mutual respect and love Strengthen one another
Figure 9.5 We can be sure that both Abraham and Isaac (as well as the servant) were praying for the Lord to work out His will. Prayer and devotion to God are very important to a happy marriage. It is significant that Isaac “went out to the field one evening to meditate” (Genesis 24:63). Meditation and prayer were apparently his custom. Very likely he was praying especially for the success of the servant’s mission. Someone has said, “Isaac’s devotion to God prepared him for marriage and at the same time it prepared a marriage for him.” In some cultures the parents still arrange the marriages for their children. In some, intermediaries find the bride. In others, people choose their own wife or husband. But in any culture we can still apply certain principles about a good marriage for Christians. 20 Match the person (right) with his or her typical characteristics, activities, and significance (left). �������a Is a type of the Holy Spirit �������b Demonstrates beauty, purity, and energy on earthly pilgrimage
1) Isaac 2) Rebekah 3) Eliezer
�������c Is a type of Christ, the heavenly Bridegroom �������d Carries out the commission of the father obediently �������e Is a type of the church �������f Prepares the bride for her union with the bridegroom
Objective
9.10
Recognize the fulfillment of God’s promises and the reference to life after death in Genesis 25.
Last Years of Abraham Genesis 25:1–18
Genesis 25 records the close of Abraham’s life and lists his sons by his secondary wives, Keturah and Hagar. This is to show us how God kept His promise to make Abraham the father of many nations (17:4).
228 Genesis
We see that the sons of Ishmael and those of Keturah became the ancestors of different tribes in Arabia, the southeastern part of Palestine, and in the Sinai Peninsula. Among the peoples descended from Abraham through Keturah are the Midianites, Dedanites, and Sabaens (people of Sheba). The most prominent of these were the Midianites. From this point on the Bible does not mention these tribes except for their relationships to the Israelites. For example, we see the Midianites oppressing Israel in the time of the judges (Judges 6:1). God had told Abraham clearly that Isaac was the one through whom the covenant was to be fulfilled. He had sent Ishmael away with no part in the inheritance to avoid conflict between them. When he married Keturah (whether before or after Sarah’s death) she was considered a secondary wife, a concubine. As such, she could not expect her children to share the inheritance with Isaac. Again Abraham avoids future conflict by following a custom of the times. He gives gifts to the six sons of Keturah (probably enough cattle and goods for them to start making their own living) and sends them away. Abraham died at the ripe old age of 175 years. God had renewed his physical abilities before the birth of Isaac when he was 100 years old. Sarah had lived 37 years after that. It seems likely that his marriage to Keturah was after Sarah’s death. Abraham lived in Canaan for 100 years of which 35 years were after the marriage of Isaac and Rebekah. Their twins, Jacob and Esau, were 15 years old when Abraham died. Isaac and Ishmael, united temporarily by their common loss, buried Abraham beside Sarah in the cave of Machpelah. The statement that he “was gathered to his people” (Genesis 25:8) cannot refer to his burial. The bones of his ancestors lay in Ur and Haran, but Abraham’s body was buried in Machpelah. Also, his burial is mentioned separately after the description of his death as being “gathered to his people.” This expression means the same as God’s own promise some ninety years before (15:15) that he would go to his fathers at a good old age. His spirit went at death to be reunited with those of his father and ancestors in Sheol, the dwelling place of those who had died (1 Samuel 28:19; Psalm 139:8; Isaiah 14:9).
Figure 9.6
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alien foreigner, a person of another family, race, or nation
Abraham was one of the greatest men of the Old Testament. By faith he committed his life and his family to God. He left his homeland at God’s command and lived as an alien* in Canaan. He obeyed God, even to the point of sacrificing his son. He trusted God’s promise, believing God would even raise Isaac from the dead in order to keep His covenant. Abraham had his faults and weaknesses, but God’s grace took care of him. He was generous, giving his nephew first choice of the land, forgiving Lot’s selfishness, and risking his own life to rescue Lot later. He walked and talked with God, worshiped, prayed for others, was a prophet, and was justified by faith. While Jews and Arabs count him as the father of their races, the New Testament presents him as the father of all believers. Perhaps the greatest of all, though, he is remembered as the friend of God. 21 Match the name of Abraham’s wife (right) with the descendents of Abraham (left). �������a Ishmaelites �������b Midianites �������c Israelites
1) Keturah 2) Sarah 3) Hagar
�������d Sabaeans 22 Answer the following questions about the sons of Hagar and Keturah and Abraham’s descendants. a Of what historical value is the record about Keturah’s sons and Ishmael’s sons? .......................................................................................................................... .......................................................................................................................... b What faith building value does this record have for us? (Genesis 17:4; Romans 4:18) .......................................................................................................................... .......................................................................................................................... c How could Abraham father children at his age? .......................................................................................................................... .......................................................................................................................... d What does the sacred writer call the sons of Hagar and Keturah to distinguish them from Isaac? .......................................................................................................................... e How did Abraham show that Isaac’s line was to be considered his true family? ..........................................................................................................................
230 Genesis
23 According to our discussion, the statement that “he [Abraham] was gathered to his people” (25:8) is believed to have reference to life after death for which of the following reasons? a) It cannot refer to his burial because his ancestors were buried in Ur and Haran. b) His burial is mentioned separately after the description of his death. c) By comparing this account with 1 Samuel 28:19, Psalm 139:8, and Isaiah 14:9 he can conclude that at death he went to be with his ancestors in Sheol, the dwelling place of the dead. d) All of the above are valid reasons. e) Only what is noted in a) and b) above are valid reasons.
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Self-Test 9 Multiple Choice. Circle the letter preceding the one best answer. 1 In terms of typological significance, according to our study, Paul indicates that Isaac is a type of those a) who are born of the Spirit. b) people who are born after the flesh. c) whose lives are characterized by struggle and conflict. d) alone who are elected for salvation. 2 The struggle between Isaac and Ishmael a) illustrates the impossibility of peaceful coexistence between the Law and the gospel. b) shows that those who serve in bondage to righteousness by works cannot live peaceably with those who serve in the freedom of sonship. c) typified to Paul the efforts of the legalists of his day who taught that all believers must submit to the rules of Judaism in order to be saved. d) is represented correctly in all of the above. e) is represented correctly only in a) and b) above. 3 While Moriah is a prophetic picture of Calvary, the ram God substituted for Isaac pointed to the a) institution of the Law with its full complement of sacrifices. b) garden of Eden where God provided a covering for Adam and Eve. c) final substitutionary sacrifice of the Lamb of God. d) abolition of the sacrificial system. 4 In our study of Abraham’s supreme test we have seen that testing indicates that God is a) directing an appeal to one’s lower nature. b) showing the person tested, and others, the strength of his faith. c) proving to people that they are incapable of withstanding temptation. d) trying to discover whether people are faithful or not. 5 We see similarities between Abraham’s search for a bride for Isaac and the search for a bride for Christ in a) the long wait involved, the preparation for the search, and the uncertainty of the search in each case. b) the boldness of Eliezer in presenting the claims of Abraham and the need for boldness in presenting Christ’s claims. c) Eliezer’s going on behalf of his master to take a bride and the need of believers to go to the world for the same reasons. d) Eliezer’s going in behalf of his master to take a bride for Isaac and the Holy Spirit seeking out a bride for Christ.
232 Genesis
6 The effect of Abraham’s life and witness on Abimelech is seen in Abimelech’s a) desire to sign a nonaggression treaty with Abraham because he feared the patriarch. b) statement that he had observed that God was with Abraham in all he did. c) desire to conclude a pact of friendship to ensure continued friendship. d) desire to do all of the above: a), b), and c). e) desire to do what is noted in b) and c) above. 7 The purchase of the field of Machpelah had symbolic significance as a) a witness to Abraham’s faith that his descendants would possess the land. b) the primary indication that Abraham had subdued Canaanite resistance to his claim on the land. c) a token or earnest of the acceptance Abraham had gained with the Hittites. d) proof that Abraham’s desire to bury his dead in this land of promise instead of his ancestral burial ground in Ur had died forever. 8 All of the following activities of Eliezer but one are symbolic of the search for a bride for Christ. Which one is NOT? a) He went to a far country to seek a bride for his master’s son. b) He represented his master’s son, rather than himself, on his mission. c) He was willing to take anyone, regardless of qualifications, to provide a bride. d) He gave tokens of his master’s riches, love, and concern to the waiting bride. 9 We learn all of the following principles about establishing a healthy Godhonoring marriage through all but one of the following. Which one is NOT a principle taught in this lesson? a) The bride should be right for the son; not just any girl will do. b) The bride must not be from the world; she must be separated from it. c) The bride must be willing to leave her family, go anywhere with her husband, and be a loyal and faithful companion. d) The choice of the bride need not trouble the bridegroom; they can make necessary adjustments after they have lived together and learned to understand each other. 10 According to our study, Genesis 25 records the close of Abraham’s life and lists his sons by his secondary wives, Keturah and Hagar, to show us a) that secondary wives and their sons could survive even after being turned out of their master’s house. b) how God kept His promise to make Abraham the father of many nations. c) how the customs of that time regarding social practices touched all levels of society. d) that all Abraham’s seed was regarded as vital to the covenant God made with Abraham.
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Matching. Match the person (right) with the statement about the person (left). �������11 The brother of Rebekah who negotiated with Eliezer about a bride for Isaac �������12 The king who said that God blessed Abraham in all he did �������13 The wife of Abraham from whom the Ishmaelites descended �������14 The wife of Abraham whose descendants were the Midianites
a) Abimelech b) Keturah c) Laban d) Bethuel e) Rebekah f) Pharaoh g) Hagar h) Sarah
�������15 The father of Isaac’s wife True-False. Write T in the blank space preceding each TRUE statement. Write F if it is FALSE. �������16 Isaac’s name, which means “laughter,” was chosen by Sarah at the time of his circumcision. �������17 Isaac’s name was appropriate as a reminder of God’s miracleworking power. �������18 Isaac was declared to be a son of the covenant by his confession of faith when 13 years old. �������19 Some of the great Arab nations today are evidence that God fulfilled His promises about Ishmael. �������20 Isaac’s role at Moriah was passive; so he was not called upon to demonstrate personal faith in God. �������21 The record about Keturah and her sons is a fulfillment of the promise to Abraham that he would be the father of many nations. �������22 God’s statement that Abraham “would go to his fathers” meant that he would be buried in the land of his birth. �������23 The book of Judges states that Ishmael’s descendants, the Midianites, oppressed the Israelites for seven years. �������24 The first land property of the patriarchs in Canaan was a graveyard. �������25 We have seen that tempting and testing are synonymous terms that describe appeals to one’s higher nature to overcome his natural inclinations and do what is right.
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Unit Progress Evaluation 2
Now that you have finished Unit 2, review the lessons in preparation for Unit Progress Evaluation 2. You will find it in your Student Packet. Answer all of the questions without referring to your course materials, Bible, or notes. When you have completed the UPE, check your answers with the answer key provided in your Student Packet, and review any items you may have answered incorrectly. Then you may proceed with your study of Unit 3. (Although UPE scores do not count as part of your final course grade, they indicate how well you learned the material and how well you may perform on the final examination.)
235 Lesson 9: The Family Committed to God
Answers to Study Questions 12 a, b, c, and e are true statements. 1 All of the statements are true. 13 c, d, and e are true statements. 2 d) was prompt to obey whatever the Lord told him to do. 14 If you have been serving the Lord for a long time, you have probably already experienced most of them. 3 You might mention God’s protection of Hagar in the wilderness before Ishmael was born, then delivering them from death when they were lost in the desert, God’s revelations and promises about Ishmael, being with him as he was growing up, and making a great nation of his descendants. 15 a They honor her (because she was the mother of the chosen race) giving such details as her age and how her burial plot was bought. b The details about the purchase from the Hittites fit the archaeological discoveries about Hittite business practices and so confirm the historical accuracy of Genesis. c He was respected by the Hittites but was still an alien who owned no land. d Purchase of the burial ground became a token or symbol of the fact that Canaan was now Abraham’s homeland. God would fulfill the covenant, his descendants would possess the land. 4 d) Because of all of the above. 16 You might mention the importance of the choice of a wife—the need to think of the effects on the children, how it will affect the carrying out of God’s purpose for the person and his family, what the relationships will be with the relatives, whether the person will be willing to leave her family and go anywhere with her husband, the danger of being absorbed by a culture that is materialistic and ungodly, the danger of losing the promised inheritance in glory through a union with nonbelievers. 5 b) birth of twelve sons who were the forebears of some of the great Arab nations. 17 b and d are true statements. 6 b, c, d, and e are true statements. 18 Your answers may be worded differently but should include these ideas. a The Holy Spirit is One sent by the Father to get a bride for His Son. We go with Him to take the invitation, but He is the One who persuades people to accept Christ. b The Spirit brings all kinds of good things from the Father to those who let Him lead them to Christ. He adorns their lives with His gifts and fruit, preparing them for the Bridegroom. c Now is the day of salvation. The Spirit urges us not to delay.
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7 a You could have noted that 1) God had never before asked for a human sacrifice—this was not part of his worship, and 2) If he sacrificed Isaac, how could the covenant be fulfilled? God must keep His promises. b He reached the conclusion that God would resurrect Isaac. c Belief in Christ’s resurrection is an essential part of saving faith. 19 God, the Father, has sent the Holy Spirit into the world to choose a bride for His Son. He works through us and speaks not of himself but of the Son. Rebekah is like the person who believes and accepts the Son without seeing Him. The long journey to Canaan is like the journey to heaven with the joyous meeting at the end of the way. 8 c, d, and f are true statements. 20 a b c d e f
3) 2) 1) 3) 2) 3)
Eliezer Rebekah Isaac Eliezer Rebekah Eliezer
9 d) God’s request was without precedent: He had never asked anyone to do such a thing before. 21 a b c d
3) 1) 2) 1)
Hagar Keturah Sarah Keturah
10 1) The conflict of two loves: you might be tempted to be angry at God for taking your child. 2) The seeming conflict between God’s goodness and His demand: Feeling that if God were good, He would not take your child away from you or He would not let the child suffer and die. 3) The conflict between God’s promises and death: You have prayed and claimed the promises of healing in the Bible, but it seems they have failed. How can you still have faith in God and in His Word? 22 a It shows the origin of some of the nations that would have a part later in Israel’s history. It also shows the historical nature of Genesis. b It shows how God fulfills His promises in spite of seeming impossibilities, making him the father of many nations. c The rejuvenation that God gave him in order to father Isaac must have lasted for years afterwards. d Sons of his concubines. e He made Isaac his heir and sent the sons of Keturah away with gifts. 11 Your answer. Possibly trust in the infinite wisdom and goodness of God and the fact that they would be reunited forever in the resurrection. 23 d) All of the above are valid reasons.
3
BEGINNING OF THE ISRAELITES
Lessons... 10 Life at Home with Isaac 11 Jacob’s Discipline in Exile
12 Jacob’s Family in Canaan 13 Joseph: From Slave to Ruler 14 The Israelites in Egypt Procedures...
1 Study the Learning Activities to know what to expect, then complete the exercises. 2 Reflect on the Objectives for key concepts and action needed. 3 Study the content, identifying key points by underlining or highlighting, and answer the Study Questions. 4 Answer the Self-Test questions to help you synthesize the lesson. 5 Review the lessons in this unit in preparation for the Unit Progress Evaluation.
10
Life at Home with Isaac
Our main focus now shifts from Abraham, father of the faithful, to Jacob, his grandson, pausing only briefly on Isaac, the son of promise. Why, you might ask, does Isaac not come into focus more fully in the sacred narrative? You may recall that while we admired Isaac’s faith and submission at Moriah, Abraham was the dominant figure. The same was true in the search for a suitable bride. God, indeed, gave Isaac a wife, but the story is mainly that of the servant and Rebekah. Although we learn more about Isaac in Genesis 25–27, even here he seems to be overshadowed by his wife and his sons. Still, the glimpse we have of Isaac in this lesson enables us to see elements of greatness in him which indicate that he was a worthy son of Abraham. You may have noticed that the Bible often links Isaac’s name with those of Abraham and Jacob. Jehovah is called the God of Abraham, Isaac, and Jacob (Exodus 3:6; Matthew 22:32; Acts 7:32). They are the great patriarchs— the fathers of the Israelites. Isaac is the least outstanding of the three. He never traveled far from home like his father and son. He was peaceful and unassuming—the kind of person that the world may consider unimportant. And yet, such people have an important place in God’s kingdom. Isaac reflected the faith of his father (and some of his weaknesses). He was not perfect, but he was a man of God and guardian of the covenant who transmitted its promises to the appointed heir. At home with Isaac we see some interesting contrasts in personality. And we can learn important lessons from each member of the family as we try to avoid their faults and follow their faith.
the activities...
◊ Read Genesis 25:19–27:46 as background for this lesson. Notice especially the personality of each person in this Scripture setting. If possible read a commentary on these chapters. ◊ Check over the list of key words before you begin the lesson to see if there are any whose meanings are unfamiliar to you. Be sure to use the glossary to find the meaning of any that are new or unfamiliar.
239 Lesson 10: Life at Home with Isaac
◊ Study the lesson as usual. Be sure to look up and read any Scripture references that are not quoted in full in the lesson development.
the objectives...
10.1 Compare the prayers of Isaac and Rebekah, and show the importance of the revelation given to Rebekah. 10.2 Examine the major contrasts between Esau and Jacob and how this is a lesson for parents about differences in personalities. 10.3 Compare Esau’s sale of his birthright with the confusion of values today. 10.4 Give two evidences of God’s care for Isaac during the famine in Canaan, and identify trials he faced that were similar to those his father faced. 10.5 Distinguish good, practical applications we can make from Isaac’s fears in Gerar. 10.6 Apply Jesus’ teaching about how to treat those who wrong us, using Isaac’s problem with wells as an illustration. 10.7 Choose statements which explain how the desire to please self led Isaac into a wrong action. 10.8 Evaluate Rebekah’s plan, the twins’ blessings, and the repentance Esau desired.
the outline...
1 The Twins of Isaac and Rebekah a Birth of Jacob and Esau b Contrast Between Brothers c Selling the Birthright 2 Isaac Among the Philistines a Faith in Famine b Failure in Fear c Peace in Persecution 3 Favoritism in the Family a Isaac’s Plot b Counterplot and Blessings
The Twins of Isaac and Rebekah Genesis 25:19–34
The character of the parents and their example in the home have a powerful influence on the lives of their children. We see this in Jacob and Esau and their parents. We first saw Isaac as the long-awaited son of promise. As the only son of rich and aged parents, he was shielded from conflict and given anything he wanted. Yet he seemed unspoiled. His parents taught him about God, and he
240 Genesis
accepted God’s will for his life. His character was quiet and passive. He never traveled far from Beersheba and he appears to have settled down as a farmer to cultivate the land. In this lesson we will observe how Rebekah shared Isaac’s faith in God, how their faith was tried, and what they did about it. Think of the prophecy about the twins, and notice the difference in their habits, character, and spiritual outlook.
Objective
10.1
Compare the prayers of Isaac and Rebekah, and show the importance of the revelation given to Rebekah. Genesis 25:19–26
Birth of Jacob and Esau
The twins of Isaac and Rebekah came only after years of sorrow over their childlessness. Rebekah was unable to have children. This tragedy drove Isaac to prayer; nevertheless, nearly twenty years would pass before the answer came. His faith, like that of Abraham, was tested, but God had promised that great nations were to come from him (Genesis 17:15–16, 21). So Isaac kept on praying and believing. Finally his prayer was answered! God honors prayer that is according to His will and perseveres in spite of delays (1 John 5:14–15; Luke 18:1–8).
Figure 10.1 1 Answer the following questions briefly in the space provided. a What trial did Isaac and Rebekah have that was similar to the experience of Abraham and Sarah (compare Genesis 11:30 and 25:21)? .......................................................................................................................... b How many years passed between the marriage of Isaac and Rebekah and the birth of their twin sons? ...................................................................... c Why do you believe God let both couples have this experience? .......................................................................................................................... d What was Isaac’s response to this problem? .......................................................................................................................... 2 State two principles about prayer that we see in Genesis 25:21. ................................................................................................................................ ................................................................................................................................ Isaac was not the only one who prayed! Men were not the only ones who could talk with God and receive a revelation from Him. Rebekah had a problem and decided to take it to God. Why had God’s answer to prayer brought her such discomfort? Was such suffering necessary in order for the promised heir
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to be born? Other women carried their children without the terrible, violent movements such as she was experiencing in her body. Why was this happening to her? Why? She wisely decided to take her why to the Lord and went to the place of prayer, probably a patriarchal altar. Both the circumstances and God’s answer to Rebekah have prophetic importance. She learned that she was carrying twins who were struggling with each other. This was a prophetic sign. Her two sons would be the founders of two different and hostile nations. One would be stronger than the other, and the older son (or the nation coming from him) would serve the younger (either Jacob or the Hebrew nation). Even before birth they were in conflict “as little able to agree now as later in life” (Leupold, p. 703). Symbolically, they seemed to be struggling for the position to be born first in order to receive the special rights of the firstborn. Even when Esau was being born first, Jacob (prophetically refusing to acknowledge defeat) clung tenaciously to his heel! Heel-Grabber, they named him. How often his name would remind Rebekah of her sons’ struggle even in the womb and of God’s message, “The older shall serve the younger” (Genesis 25:23). But little did she dream that centuries later some of their descendants would still be fighting over their rights! 3 Rebekah’s prayer differed from Isaac’s in that she a) asked God why she was having such a difficult experience. b) did not pray for a long time regarding her need as Isaac did. c) apparently went to a special place and received a prompt answer. d) did what is noted in all of the above: a), b), and c). e) did what is noted only in a) and c) above. 4 Match the statement (left) with the revelation given to Rebekah (right). �������a There would be a continued struggle between Jacob and Esau and their descendants. �������b Jacob would try to keep his brother from getting the birthright of the firstborn. �������c God’s plan was for Jacob to have the priority rights and covenant blessings.
1) God’s revelation to Rebekah about which brother would serve the other 2) Jacob’s act in grabbing the heel of Esau 3) The struggle between unborn twins
�������d Esau would serve Jacob. 5 Answer the following questions about Rebekah’s prayer. a Give the three main points of God’s answer. .......................................................................................................................... .......................................................................................................................... b What importance do you see in this revelation? .......................................................................................................................... .......................................................................................................................... c How do you suppose it would affect Rebekah’s attitude toward the boys? .......................................................................................................................... ..........................................................................................................................
242 Genesis
Objective
10.2
Examine the major contrasts between Esau and Jacob and how this is a lesson for parents about differences in personalities. Genesis 25:24–34
extrovert one whose interests are directed toward what is outside the self shrewd given to sly and artful ways craftily by skill in deceiving to gain an end plot to plan or contrive, especially secretly
Contrast between Brothers
From the very first, the differences between Jacob and Esau strike us. Esau, at birth, is so hairy that his parents name him Hairy (Esau) but Jacob is smooth skinned (27:11). Esau’s hairy covering suggests that he will be a rough, rugged individual with earthbound interests. Jacob’s grasping of Esau’s heel gives us a preview of his grasping willingness to take advantage of others in order to gain what he wanted. As young men, the twins were completely opposite in their habits and the type of life that they preferred. Esau was a man of the open country. He was not interested in farming or in work around the home, but enjoyed the hunter’s life of adventure and freedom, and he became a skillful hunter. MacLaren describes him as “frank, impulsive, generous, incapable of persevering work or of looking ahead, passionate” (p. 192). He was an extrovert*, quick to express his emotions and sometimes ruled by them. In his free, roving life, he did not develop selfdiscipline. He was materialistic, without God or spiritual values (Hebrews 12:16). In contrast, Jacob was a quiet, steady man, dependable and home-loving. Later we see that he was a hard worker, persistent, one who planned his course of action, and a good administrator. He was shrewd* and calculating, ready to suffer in the present in order to reach his goals in the future. He would also craftily* take advantage of others in order to get what was important to him. He would join in a plot* to deceive his father and take what was intended for his brother. However, he had a desire for spiritual things, faith in God, and an appreciation for the covenant and its promises.
Figure 10.2 adventurous inclined to take risks; daring
It is interesting that peace-loving, passive Isaac should be attracted to his adventurous*, undisciplined son; whereas, energetic, adventurous, strongnatured Rebekah favored quiet, orderly, diligent Jacob. But opposites often attract each other, and we tend to admire in others the qualities that we lack. Also, Isaac’s appetite for the game that Esau brought from hunting made him love Esau more and partly blinded him to his son’s faults (Genesis 25:27). But Rebekah loved Jacob more because he had inherited or learned from her his shrewdness, initiative, and resourcefulness (qualities which she shared with her brother Laban). No doubt Rebekah could also see in Jacob a receptiveness to what she and Isaac taught him about God, faith in God’s promises, and
243 Lesson 10: Life at Home with Isaac
favoritism the showing of special favor
submission to God’s will for his life. These were the qualities that had prompted her to leave her home and country to become Isaac’s wife. These shared characteristics would produce a strong bond between mother and son. Isaac’s preference for Esau and Rebekah’s for Jacob were to have very sad results. They led to a favoritism* that divided the family. Parents today can learn from their mistake. Some children in the same family are more likable than others, but they all need the love of both parents. We may be irritated by their bad qualities and fail to see their good ones. Or we may look at their good traits and fail to recognize faults that need to be corrected. We should show our approval of their good points and help them overcome their weaknesses. And parents should cooperate in their love and training for the children. 6 a Have you ever seen a great difference between the personalities of two brothers or sisters? . .........................................................................................
repelled driven away; discouraged
b Do you feel attracted to some children and repelled* by others? . ........... c As a parent or teacher how should you treat children who irritate or repel you? .......................................................................................................................... 7 Mark J for Jacob and E for Esau in the space preceding each trait given below.
extroverted concerned with or concentrated upon what is outside one’s self extroverted turned inward or concentrated upon one’s self
�������a Outspoken, adventuresome, extroverted* �������b Home-loving, quiet, introverted* �������c Calculating, shrewd, selfish, deceitful �������d Outdoorsman, a skillful hunter �������e Materialistic, living for the present �������f Spiritual interests, faith in God
Objective
10.3
Compare Esau’s sale of his birthright with the confusion of values today. Genesis 25:29–34
Selling the Birthright
We see the characters of Jacob and Esau strikingly revealed in the sale of the birthright. Esau returns from a hunt tired out and weak from hunger. Stimulated by the odor of a lentil stew cooking over the fire, he cries out impatiently, “Let me devour, I beg you of that red, that red” (literal translation of 25:30). Jacob sees his opportunity to get what he wants—the birthright. “First sell me your birthright,” he answers (25:31). Archaeologists have found in the records at Nuzi that among the Hurrians of that time the birthright could be transferred. “In one such contract a brother pays three sheep for part of an inheritance” (Kidner, p. 162). That anyone would sell his position of headship in the family and all the attendant blessings for a bowl of stew seems unbelievable. But when Esau was hungry, he wanted to eat right then! He was governed by his appetites and desires. And since he lived for the moment, nothing else counted. As a result, he put no value on the future or
244 Genesis
on anything he could not see. So he agreed to give Jacob his birthright. He must satisfy his hunger immediately and was willing to pay any price to do so! In Hebrews 12:16 the word describing Esau can mean “godless, irreligious, heathenish, profane.” It refers to a lack of reverence for the things of God. It is not surprising that God in His foreknowledge rejected Esau as the heir of the covenant before he was born. He was totally unfit for spiritual things. MacLaren points out the practical application of Esau’s poor bargain. Saying that selling a birthright for a bowl of lentils was “plain folly,” he adds that “many shrewd men of the highest commercial standing are making” bargains as bad as Esau’s! The food (whatever it be) “is hot and comforting, but it is soon eaten; and the . . . hunger comes back.” Then the transaction does not look as advantageous as it once did (p. 196). 8 God offers us as His sons and daughters special blessings as our birthright. Circle which of the following you have seen chosen by someone in exchange for their birthright. a Alcohol, drugs, or “a good time” b Popularity or good standing with others c Immoral relationships or wrong practices d Money or business advantages e Freedom from persecution or ridicule f Freedom to rule their own life Esau is not the only one whose poor qualities we see in the sale of the birthright. We can admire Jacob for wanting the birthright and the covenant promises, but not for the way he tried to get them. Taking advantage of his brother’s lack of self-control and getting him to sell his birthright for a bowl of stew was a disgraceful thing for a child of God to do. Jacob’s calm delay and careful bargaining made Esau more impatient and reckless in his desire for the food. As Jacob takes advantage of his brother, we see his lack of love for his twin and a serious fault in his character. The incident shows us that only by God’s grace could Jacob be chosen to inherit the patriarchal privileges. 9 Read Genesis 25:34, Romans 9:10–16, and 8:28–30 and answer the following questions. a On what was God’s choice of Jacob based? .......................................................................................................................... b What does God say to you in this about who can have the inheritance we receive in Christ and the kind of values we need? ..........................................................................................................................
Isaac among the Philistines Genesis 26
As you read chapter 26, notice the similarity between Isaac’s experiences and those of Abraham, and look for what brought him victory or defeat. Observe also how the Lord rewarded Isaac’s faith and nobility. Finally, evaluate Isaac’s character, and look for practical applications for today.
245 Lesson 10: Life at Home with Isaac
Figure 10.3
Objective
10.4
Give two evidences of God’s care for Isaac during the famine in Canaan, and identify trials he faced that were similar to those his father faced. Genesis 26:1–6
Faith in Famine
In chapter 26 Isaac appears as a worthy heir of the covenant, a man of faith and spirituality. Like his father, Isaac also had his weaknesses and faults; but he recognized his need and obeyed the Lord. He let the Lord guide him, and his life became a true witness to God’s power and character. Why did Isaac have to go through the same trials that his father experienced? The answer is simply that each new generation must learn by its own experiences what God can do for it. Hearing the experiences and victories of others can strengthen our faith, but it does not always fully teach us the lessons that the Lord wants us to learn. The famine in Canaan probably cost Isaac much of the riches which he had inherited from his father, and it tested his faith. He could no longer depend on the results of his father’s faith and obedience. He himself had to look to the Lord for guidance and for his needs to be met. With the crop failure, dry pastures, and lack of food in Canaan, the logical thing to do would be to go to Egypt. That is what Abraham did because Egypt was “the granary of the ancient world.” Thus, Isaac and his family left Beersheba and went to Gerar, probably planning on going to Egypt. However, at this point, Jehovah, the God of his father Abraham, appeared to Isaac and promised to bless him, guide him, and be with him provided he stayed in the land and continued to live in obedience to Him. He also confirmed to Isaac the covenant promises. God’s word not only strengthened Isaac in this trial and in future ones, it also inspired him to believe that God would help him play his part in the divine plan. Isaac’s faith and obedience at this point mark him as a true son of Abraham. In turn, God rewarded his faith by blessing what he had planted in faith (in spite of weather conditions) and giving him an abundant harvest—a bumper crop! God continued to bless him, and he became very wealthy. So he learned that
246 Genesis
what he lost at first by obeying the Lord was quickly restored and multiplied by divine favor. 10 Two evidences of God’s care for Isaac in the time of famine are a) warning Isaac and promising that the attitude of the inhabitants of the land would change. b) going with Isaac to Egypt and keeping him safe there. c) appearing to Isaac and blessing Isaac’s work. d) changing the weather conditions and making him wealthy. 11 All of the following but one represent trials that both Abraham and Isaac experienced. Which one is NOT? a) Both faced famine in the land of Canaan. b) Each spent time in Egypt because of famine. c) Each imagined that he would be killed so that they could take his wife. d) Both had trouble over wells of water. 12 Answer the following questions that compare Isaac’s experiences to Abraham’s. a Why do you suppose the Lord gave Isaac the same kind of trials that his father experienced? .......................................................................................................................... b Why did Isaac stay in the land of Canaan during a time of famine, and in a similar trial his father had gone to Egypt? .......................................................................................................................... c Why do you suppose God emphasized Abraham’s obedience in what He said to Isaac? .......................................................................................................................... d How was Isaac rewarded for staying in the land of Canaan? .......................................................................................................................... e What New Testament truth does this illustrate (Matthew 6:33)? ..........................................................................................................................
Objective
10.5
Distinguish good, practical applications we can make from Isaac’s fears in Gerar. Genesis 26:7–11
Failure in Fear
When faith gives way to fear, we are likely to do the wrong thing. We can see Isaac’s human weakness as he is tested by danger, whether this was real or imagined. Like Abraham, he imagined the Philistines were going to kill him in order to take his beautiful wife. Do you suppose this chronic fear of Abraham’s had influenced Isaac, making him fear the same thing? Parents very often do pass their fears on to their children. Anyway, Isaac should have learned from his father’s experience that deception would only get him into trouble. But he accepted his father’s fear, followed his father’s example, and had the same failure. Both Abraham and Isaac had God’s promise to be with them, but fear in the face of danger magnifies the danger, weakens faith, and keeps a person from thinking logically. Each of them selfishly used deception to protect himself
247 Lesson 10: Life at Home with Isaac
without considering what problems his actions might bring to his wife or to others. Since the word they used for “sister” was used for any female relative, neither was actually telling a lie. But their half-truth was meant to deceive people, hiding the fact that the sisters were also their wives. When Abimelech discovered Isaac’s deception, he rebuked Isaac sharply, but graciously allowed him to remain in the land. He even issued a decree of royal protection for the patriarch and his wife. 13 Circle the letter preceding each TRUE statement. a Isaac’s deception about his wife was worse than his father’s because he should have learned from Abraham’s experience. b Since a person’s emotions are individual, it is unreasonable to suppose that the fears of a parent can be passed on to the children. c When faith gives way to fear, God’s people are likely to do the wrong thing. d A more logical course for Isaac would have been to remind Abimelech of the treaty made with Abraham many years before. e A better alternative for Isaac than giving way to fear and deceiving the men of Gerar would have been to depend on the Lord for protection.
Objective
10.6
Apply Jesus’ teaching about how to treat those who wrong us, using Isaac’s problem with wells as an illustration. Genesis 26:12–32
hostility resistance in thought or principle
defied challenged
Peace in Persecution
The unusual prosperity that God gave to Isaac made the Philistines envious; so they stopped up the wells that Isaac depended on for watering his cattle, sheep, and goats. These wells that Abraham’s servants had dug had given him and his family a claim to the use of this grazing land. Filling them in was a serious act of hostility* in a land where a good part of the year is without rainfall. Water from the wells was a matter of life or death. Then Abimelech asked Isaac to leave, admitting that he had become too strong for them. Some people would have defied* their persecutors and fought for their rights. Isaac did not do this. Like his father in a similar problem with Lot, he believed that peace and good relationships were more important than his rights or his wells (13:1–9). Isaac simply moved farther up the valley (southeast from Gerar) and settled there. Discovering wells dug by Abraham but closed by the Philistines, Isaac reopened them. He also dug new wells. When Philistine herdsmen claimed them, Isaac yielded and moved on repeatedly. He named two of the wells Contention and Envy, and moved away from them!
248 Genesis
Figure 10.4
nonresistance the practice of not resisting violence by force
Consider the ways in which God rewarded Isaac for not fighting back: 1. The Philistines stopped harassing him. 2. He found peace in a broader, fertile valley. 3. God met him, confirmed the covenant, and assured him of His presence and protection. 4. The Philistines recognized that God was with him. 5. Abimelech made a friendship treaty with him. Isaac put God first in his life. He responded to the Lord’s appearance with gratitude and consecration by building an altar and calling on the name of the Lord. Notice how he built an altar at Beersheba even before he set up his tent there. God’s blessings on Isaac because of his meekness make him an excellent example of what Jesus taught many centuries later: “Blessed are the meek, for they will inherit the earth . . . Blessed are the peacemakers, for they will be called sons of God” (Matthew 5:5, 9). How much better it was to convert his enemies into friends by patient nonresistance* than to defeat them in battle and have them as enemies the rest of his life! Above all, he had God’s approval and God was glorified. 14 In the following questions, use Isaac’s problems with wells to illustrate and apply Jesus’ teaching about those who wrong us. a Read the Beatitudes in Matthew 5:1–12. Which two are illustrated by Isaac’s actions and the Philistines tribute to him in 26:14–32? Give the references of the verses in Matthew and explain. .......................................................................................................................... .......................................................................................................................... b What did Isaac do immediately after the Lord appeared to him (vv. 24– 25)? .......................................................................................................................... c What spiritual lesson do you see in this? .......................................................................................................................... d How did God bless Isaac for his nonviolence? .......................................................................................................................... ..........................................................................................................................
249 Lesson 10: Life at Home with Isaac
Favoritism in the Family Genesis 26:34–27:46 motive something that causes a person to act
Objective
10.7
As you read Genesis 27, consider the motives* of each person. In addition, compare the family relations in Isaac’s home with the ideal of marriage taught in the New Testament.
Choose statements which explain how the desire to please self led Isaac into a wrong action. Genesis 27:1–4
devices schemes to deceive frustrate to make ineffectual
precedence priority of importance ecstasy a state of overwhelming emotion
forfeited lost a right by some offense
Isaac’s Plot
Genesis 27 presents a most striking example of how God, in his providence, overrules evil. He uses the sinful devices* of one person or party to frustrate* the evil plans of another, and so makes possible the fulfillment of His covenant. In contrast with chapter 26, chapter 27 throws a shadow on Isaac’s character. His home is badly divided because of parental favoritism. Although this marriage was planned in heaven, the partners failed to fully do their part on earth. Isaac allows his preference for his older son to blind him to God’s clearly revealed will (25:21–23) and to Esau’s unfitness to receive the birthright blessing. Perhaps in old age Isaac was giving more importance to physical comfort and less to his spiritual life. We see a new trait in Rebekah’s character too. She acts with a craftiness that takes cruel advantage of her aged husband’s blindness. Not a single member of the family appears to be noble and unselfish. In this dark picture of human failure, the certainty that God’s promises will be fulfilled and His purposes accomplished shines like a lamp in a dark place. “By faith Isaac blessed Jacob and Esau in regard to their future” (Hebrews 11:20). Why does the sacred author commend Isaac’s action? It was because the aged patriarch with sightless eyes and weakened body “still believed himself to be the guardian of God’s blessing, and recognized that he had a great inheritance to bequeath to his sons” (Dods, p. 268). However, we cannot praise Isaac for trying to give the blessings of the birthright to Esau. Could he have forgotten the words of the prophecy about the children before their birth? Did he not consider Esau’s marriage with heathen Hittite women? Was he ignorant of Esau’s sale of the privileges of the firstborn? He let his preference for Esau and his craving for the tasty meat of wild game take precedence* over what he knew to be his patriarchal duty. He was about to give the headship of the chosen people to an irreverent family and endanger the spiritual inheritance and hope of salvation for the human race. He had no assurance that this was God’s will, and so he acted hastily and secretly. He decided to stir up his spirit to “prophetic ecstasy*” by eating his favorite food. How different from the action of a person who knows he is doing God’s will! Esau’s behavior is also to be blamed. Surely he knew of the words spoken by God: “The older will serve the younger” (Genesis 25:23). Besides, he had forfeited* the birthright by selling it to his brother. He cared little for the
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spiritual part of the blessing, but would gladly accept dominion over his brother, possession of the land, and other material advantages. 15 Circle the letter preceding each TRUE statement. a Isaac’s discussion to give the birthright blessings to Esau indicate that he was ignoring God’s word to Rebekah in 25:23. b Isaac based his plan to bless Esau on his preference for his older son rather than the attempt to please God. c His carnality is apparent, also, in his desire to have some of his favorite food before he blesses Esau. d We may assume that over the years favoritism had caused division in the family and distorted Isaac’s faith in the prophecy God gave Rebekah. e Isaac’s wrong action of attempting to please himself indicates that he had never really embraced the covenant God gave his father and confirmed to him.
Objective
10.8
Evaluate Rebekah’s plan, the twins’ blessings, and the repentance Esau desired. Genesis 27:5–40
Counterplot and Blessings
When Rebekah overhears Isaac talking with Esau, she acts with decision. No doubt she thinks she has a right to interfere to protect God’s plan and Jacob’s rights. A less daring woman might be afraid, but Rebekah is willing to brave the wrath of her husband and son to achieve her purpose. 16 Read Genesis 25:23 and then 27:1–13 in the light of the former verse. Now answer the following questions on the basis of these Scripture verses. a Do you see any reason why Isaac would want to bless Esau in secret? .......................................................................................................................... b What would be wrong in giving the blessing to Esau? .......................................................................................................................... c What guilt would Esau have if he received the blessing? .......................................................................................................................... d Was Rebekah right in wanting Isaac’s plan to fail? If so, what was wrong? .......................................................................................................................... e How should Rebekah have tried to stop Isaac? ..........................................................................................................................
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counterplot plot to defeat another’s plot
hypocrisy pretending to be what one is not
consternation bewilderment; alarm
disillusionment the state of being left without false hopes
17 Circle the letter preceding each TRUE statement. a Isaac’s plot and Rebekah’s counterplot* may be characterized as a normal parental reaction. b The family problem which lay at the root of these plots was favoritism which had divided the family. c Sarah’s plans to fulfill the covenant and Rebekah’s plot were alike in that both turned from faith to human efforts to ensure this fulfillment and both brought trouble. d While her methods were questionable, Rebekah’s plan was consistent with the will of God. e In evaluating Rebekah’s counterplot, we can conclude that God never inspires a wrongdoing; however, He will accomplish His purpose, even through human failures and wrong methods. At first, Jacob hesitates, afraid—not of doing wrong, but of being caught in the act. Encouraged by his mother, he is disguised as Esau. He takes the goat meat cooked like wild game to Isaac. Lie follows lie as Jacob, the Supplanter, deceives his blind and aged father. He even takes God’s name in vain, attributing his success to the Lord. He culminates his hypocrisy* with a Judas kiss. Isaac lets his senses of taste, touch, and smell overrule what his hearing tells him. Jacob plays his role with iron nerves while his father feels him, smells his clothing, listens to his accent, and tastes the meat. Martin Luther says, “Had it been me, I would have dropped the dish.” But, convinced that Jacob is Esau, Isaac blesses him. The blessing begins with productivity of the soil, symbolized by the dew, grain, and wine. In Palestine, where there is little rain and intense heat, the heavy night dew is vital to the productivity of the soil. This country was to become known for its vineyards and various grains. The blessing Isaac intended for Esau but gave to Jacob includes 1) possession of the land, 2) agricultural prosperity, 3) nationhood, 4) dominion over nations, 5) the rule over his brother, and 6) God’s protective curse or blessing on others according to how they treated him. One covenant blessing is noticeably absent—the blessing of all peoples through him. Perhaps Isaac omitted this because he knew that Esau was not interested in spiritual values. As soon as Isaac finishes his blessing, Jacob leaves, barely escaping discovery by Esau, who arrives almost immediately. Isaac reacts with consternation* on learning that he has been deceived by a clever fraud. In his words “And indeed he will be blessed!” (27:33) he recognizes that God has overruled his wicked plan. He makes no attempt to curse Jacob, expresses no complaint. The patriarch sees that his younger son has been an instrument of God’s discipline. How well we would do if we could see that people who frustrate our desires and make life bitter for us are often God’s means of keeping us from doing wrong! Esau is deeply hurt because Jacob, by deception, has received the birthright blessing that he himself has already sold and was never destined to receive. Esau’s bitter disillusionment*, his childish crying, and his uncontrolled resentment turning into murderous hatred—all have earned him the pity and contempt of Bible readers. His piteous cry should pierce the heart of parents
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today who are guilty of favoritism, “Do you have only one blessing, my father? Bless me too, my father!” (27:38). Hebrews 12:17 tells how Esau “could bring about no change of mind, though he sought the blessing with tears.” Some translations are less clear. The King James Version says, “He found no place of repentance, though he sought it carefully with tears.” Repentance means “a change of mind.” It is clear from the context and from the Genesis account that it was the father’s mind which Esau wanted to change. He wanted the inheritance of the firstborn. But he had lost forever what he had sold for a bowl of lentils. What a warning for all who think of giving up the eternal inheritance of God’s blessing for earthly pleasure!
COVENANT, PROPHECY, AND BLESSINGS Instructions: Place a G or an I in the appropriate chapter columns where the blessing is stated and by whom. Some chapters could have both.
Receiving the Promise G =Spoken by God Genesis 12, 13, 15, 17, 22, 26, 28 I = Spoken by Isaac Genesis 27, 28
12 13 15 17 22 26 27 28
1. Possession of Canaan 2. Father of kings and nations 3. Great nation 4. Victory over enemies 5. Name great 6. Those blessing him, God blesses 7. Those cursing him, God curses 8. All peoples blessed in his seed 9. Innumerable descendants 10. Bondage, return, conquest 11. The Lord their God forever 12. Rule over nations 13. God’s blessing, God’s presence 14. Covenant with Abraham confirmed 15. Older to serve the younger 16. Land productive, grain, wine 17. Land arid, not productive 18. Live by sword, bondage, freedom
Figure 10.5
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plunder to take, especially by force
It is interesting to compare the blessings given to Jacob and Esau and see how they relate to former prophecies. The one given to Esau sounds more like a curse than a blessing when compared to that given to Jacob. But it is basically what God told Rebekah before their birth (Figure 10.5). Fulfillment of the prophecy began when Esau moved to Edom, southeast of the Dead Sea (Genesis 36). His descendants, the Edomites, inhabited the arid, unfruitful mountains of Seir where they lived by war and plunder*. Edom was dominated by Israel at times, especially from the time of King David onward; however, from time to time the Edomites revolted and enjoyed a period of freedom, only to be conquered again. Finally they were completely conquered in 129 B.C. by John Hyrcanus, who forced them to accept circumcision and incorporated them into the Jewish state. 18 Study the chart Covenant, Prophecy, and Blessings which includes Isaac’s blessing and God’s revelation of Genesis 28 and answer the following questions. a What part of the blessings stolen by Jacob was not included in former prophecies or blessings? .......................................................................................................................... b Compare two parts of the blessings for the twins. .......................................................................................................................... .......................................................................................................................... c What part of Esau’s blessing seemed good? ..........................................................................................................................
treachery violation of allegiance or faith or confidence
19 Read Hebrews 12:17 carefully. Perhaps you have heard someone teach from this verse that Esau could not repent and be saved. What the text really means is that a) God had forever rejected Esau and withdrawn His favor from him. b) carnal people frequently commit the unpardonable sin. c) Esau was unable to persuade his father to change his mind and give him the primary blessing. d) Isaac had undergone a dramatic change of character and now recognized what God wanted. Since Rebekah’s counterplot defeated Isaac’s plot and brought his blessing in line with God’s will, was what she did right? We have no doubt that the cause of Rebekah and Jacob was just, but can deceit ever be justified as a means to accomplish a just cause? Does the end justify the means? Was there a better way? Could they have prayed for God’s help and reasoned with Isaac? Even if they could not persuade Isaac to do what was right, would not God have intervened to thwart Isaac’s plan? Besides, would God honor and fulfill a blessing given in His name that was clearly contrary to His will? Dods says that here Rebekah and Jacob took God’s work out of His hands and tried to show Him how to keep His promise. In doing this they either committed sin by blaming God for forgetting His promise, or else they were accusing Him of being unable to perform it (p. 274). What did Rebekah and Jacob gain as a result of their treachery*? They gained nothing that they would not have had without it. The birthright was destined for Jacob, and God would have given it to him in a way that would not
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have stained Jacob’s character (Genesis 48:13–20). But the loss for Jacob and his mother was great. Rebekah’s scheme widened the division between her and those she had deceived. Esau vowed to avenge himself and kill his brother. Jacob had to flee for his life, leaving behind the comforts of home and possessions of his father. He and his mother would never see each other again. He would spend twenty years of hard labor in exile. Furthermore, the very weapon he had used, deceit, would be used against him by others; consequently, Jacob reaped a bitter and prolonged harvest. In our next lesson we will see how God brought blessing out of human weakness and seeming tragedy. 20 List three results of Jacob’s deceit. ................................................................................................................................ ................................................................................................................................ ................................................................................................................................
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Self-Test 10 Multiple Choice. Circle the letter preceding the one best answer. 1 The prophetic significance of the struggle of the sons Rebekah was carrying indicated all of the following but one. Which did it NOT indicate? a) Rebekah’s sons would be the founders of two different hostile nations. b) One son would be stronger than the other. c) The older son would serve the younger. d) Symbolically the struggle covered the special rights of the firstborn. e) Rebekah’s role as mother was to help fulfill the prophecy, making sure circumstances favored the younger. 2 The incident at the birth of Rebekah’s sons in which the younger grabbed the heel of the older was, according to our study, a prophetic a) indication that he would immediately dominate his older brother. b) refusal to accept defeat. c) sign that the younger would be a hostile and aggressive person from the moment of birth. d) symbol of accepting God’s will. 3 Based on our study in this lesson we can say most accurately that Isaac’s preference for Esau and Rebekah’s preference for Jacob a) may have been an unwise choice in terms of its effect of the family. b) caused Esau’s spiritual decline. c) led to favoritism that divided the family. d) contributed to Jacob’s success in life. 4 The good examples Isaac gave his sons were his a) prayers, patience, and efforts to keep the peace. b) attitude of love and understanding toward each of his sons. c) efforts to get God-fearing wives for his sons. d) sacrifice of selfish desires for God’s will. 5 Isaac’s selfish desires led him to a) a closer relationship with Rebekah. b) overlook Jacob’s deception. c) reject God’s plan for his sons. d) accept Esau’s way of ungodly living. 6 Jacob’s bargain with Esau over Esau’s birthrights could be compared today to people who a) may be interested in God’s will but attempt to bring it about by their own methods. b) see no conflict between the end and the means of achieving it. c) are impatient with God’s methods and seek means to help God out. d) are described in each of the above: a), b), and c). e) do what is noted only in a) and c) above.
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7 The Bible tells us about the failures of these great men in order to show us that a) God’s blessing is of grace, not of our goodness. b) God accepts our good intentions, knowing that we are limited creatures. c) judgment is certain to follow our mistakes. d) God will overlook failure if we are successful in what we are attempting to do. 8 Tests that Isaac and Abraham both endured were a) famine and problems over water rights. b) childlessness and the fear of being killed. c) conniving sons and fear of succession. d) what is noted in all of the above: a), b), and c). e) what is noted only in a) and b) above. Alternate Choice. As we read the description of the prayers made by Isaac and Rebekah, we see some differences in them. Write 1 in the blank space if the description is true of Isaac’s prayer. Write 2 if the description is true of Rebekah’s prayer. ������� 9 Prayer for healing �������10 Received an immediate answer �������11 Prayer for understanding �������12 Based on God’s covenant promise �������13 Answer delayed nearly twenty years �������14 Answered with a prophetic revelation Matching. Match the descriptions (left) with the correct person listed (right). �������15 Faith in God �������16 Living for the moment �������17 Selfish, deceitful �������18 Home loving, quiet �������19 Impulsive, ignored family and spiritual values in his marriages �������20 Calculating, shrewd �������21 Outdoorsman, adventuresome �������22 Ungodly, secular
a) Esau b) Jacob
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True-False. Write T in the space preceding each TRUE statement. Write F if it is FALSE. �������23 Figuratively speaking, Esau and Jacob started struggling over the birthright while in the womb. �������24 Isaac’s value system was consistently good in his relations with neighbors, his family, and God. �������25 The conduct of Isaac and Rebekah in relation to their twin sons contributed directly to division in their home and the formation of questionable values. �������26 While Jacob apparently learned about the covenant and God’s prophecy concerning his dominance in the chosen line, he did not learn to trust God as Abraham had, waiting for God’s time to realize the promise. �������27 Even though Esau made a rash decision when he gave up his birthright, this decision is not representative of his approach to the truly meaningful issues of life. �������28 When Hebrews 12:17 says that “he was rejected,” it means that Esau could “bring about no change of mind” in his father’s blessing for him. �������29 The descendants of Esau and Jacob are today known as Edomites and Israelites. �������30 In spite of all our failures and mistakes, we know that God loves us and will help us when we fall.
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Answers to Study Questions 11 b) Each spent time in Egypt because of famine. 1 a Rebekah (like Sarah) was barren. b Twenty years. c Your answer. I would say God was teaching them to pray and depend on Him. d He prayed for Rebekah. 12 a You might say that God wanted to teach Isaac the same lessons. b God warned Isaac against going to Egypt but did not tell Abraham not to go (26:2). c I would say He was teaching Isaac that obedience was necessary in order to receive the blessings of the covenant. d God greatly blessed his crops and he became very rich. e If we put God first in our lives, He will bless our work and provide for our material needs. 2 I find that Isaac’s prayer was answered because 1) it was according to the revealed will of God (the covenant promises that were to be fulfilled through Isaac according to God’s word) and 2) Isaac was persistent in prayer. He did not give up because the answer was delayed. 13 a, c, d, and e are true statements. 3 d) did what is noted in all of the above: a), b), and c). 14 a I would say 5:5, 9. He showed meekness by moving on and not fighting over the wells. He was a peacemaker too. You might also say Matthew 5:8, pure in heart, for he did see the Lord (Genesis 26:24). b He built an altar and called on the name of the Lord. c You might say that we should respond to the revelation of God with worship and a new dedication of ourselves to serve Him. d God blessed him materially with a better place and prosperity, peace, a peace treaty, friendship, an effective testimony, a new revelation of God, and an end to harassment. 4 a b c d
3) 2) 1) 1)
The struggle between unborn twins Jacob’s act in grabbing the heel of Esau God’s revelation to Rebekah about which would serve the other God’s revelation to Rebekah about which would serve the other
15 a, b, c, and d are true statements. 5 a Two nations were in her womb, one would be stronger than the other, and the older would serve the younger. b It would cause Jacob to expect the birthright or the covenant blessings. It shows that God chooses according to His own sovereign will and is not bound by custom. c I imagine it might cause her to show some favoritism toward Jacob.
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16 a He did not want Rebekah and Jacob to know that he was giving Esau the blessing that belonged to Jacob. b He would be going directly against God’s revealed will. c He was going to steal back the birthright he had sold to Jacob. d Her desire was right but her method was wrong. e She could have talked with Isaac, reminding him of the prophecy. She should have prayed and trusted God to intervene. 6 Your answers. a You probably have. This is very common. b You most likely are. c It would be good to pray for special love for them; focus on their good points and encourage them; be careful not to let the irritation you feel cause you to be cross with them or treat them unfairly; try to see what their needs are; try to help them overcome their bad traits; lead them to the Lord; and pray with them. 17 b, c, and e are true statements. 7 a b c d e f
E J J E E J
18 a Rule over nations, land productive, grain, wine. b Jacob would rule; Esau would serve him. Jacob’s land would be productive; Esau’s would be arid and nonproductive. c Ultimately, he would throw off Jacob’s rule. 8 Your answer. You have probably seen many of these poor bargains. 19 c) Esau was unable to persuade his father to change his mind and give him the primary blessing. 9 a On His foreknowledge (8:29). b Your answer. He speaks to us about the fact that His grace offers the gift to all, but only those who want and value what God offers can have it. He knows who will accept and who will despise His blessings. And being chosen (accepting God’s will for us) involves surrendering to Him that He may conform us to the image of His Son. 20 You could have listed any three of the following: He got the blessing that God had promised for him, the division in the family was worse, Esau hated him and planned to kill him, Jacob was in exile for twenty years, he was separated from his family, never seeing his mother again, and he reaped what he had sown when he was deceived by others. 10 c) appearing to Isaac and blessing Isaac’s work.
11
Jacob’s Discipline in Exile
“Life at home with Isaac” gave us some valuable insights into the domestic life of Isaac and Rebekah. These insights have helped us to see the importance of parental attitudes and behavior in rearing children and passing on desirable cultural and spiritual values from one generation to another. We have also seen what happens when parents do not model godly values and treat each child with love and fairness. Favoritism results in bitterness, separation, and sorrow; and its influence is frequently lifelong. Nevertheless Genesis 28–31 clearly teaches us the gracious providence of God. Even though Jacob’s act of deceiving his father showed how unworthy he is to be God’s chosen instrument, God helps him to escape from Esau. Furthermore, God appears to him, reassures him, establishes His covenant with him, and leads him straight to the home of his uncle Laban. God not only leads Jacob to his future bride, but also puts him in the school of discipline. Experiencing bitter disappointment and being the victim of his uncle’s greed and deception help him understand how he has sinned against his brother. God alternates giving and withholding, danger and deliverance, bad reports and good reports, and He makes personal appearances to Jacob to teach him to depend on divine power and guidance. Here we learn more about how God can take the circumstances that seem to be against us and use them to bless us and work out His good purpose. The fascinating story of Jacob’s exile interests us for several reasons. First, we enjoy the romance of his love for Rachel. Then our sympathy goes out to Jacob, Leah, and Rachel in the years of tension that result from Laban’s deception. We are also interested in the twelve sons that will father the tribes of Israel. In addition, we learn more about the way God disciplines His children to correct faults and develop character. Finally, we see how He can take the circumstances that seem to be against us and use them to bless us and work out His good purpose.
the activities...
◊ Read Genesis 28–31 in preparation for this lesson. We suggest that you begin with 27:46 to put the following story into the proper context. As you read, put yourself in Jacob’s place. ◊ Work through the lesson development as usual. Locate and read all Scripture references that are not quoted in full in the text. You will do well to remember what was mentioned earlier
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about the study questions. You will indeed get more out of the course if you will write your own answer to each study question before you look at the answers we have suggested at the end of the lesson. ◊ As you study the lesson development, ask the Lord to work in your life to reveal and correct your faults, develop your character, and work out His purpose for you. ◊ Take the self-test at the end of the lesson and check your answers.
the objectives...
11.1 Identify three good things that God brought into Jacob’s life through desperate circumstances in his home. 11.2 Explain the symbolism and practical importance of Jacob’s dream and his response. 11.3 Describe how love affected Jacob and how he showed his love for Rachel. 11.4 Explain how Laban deceived and exploited Jacob, and relate this to Jacob’s past actions. 11.5 Identify the sons of Jacob and their mothers. 11.6 Recognize the way God prospered Jacob. 11.7 Name three ways God guided Jacob and also guides us. 11.8 Explain Laban’s pursuit of Jacob, his experience with God and their covenant, and draw practical applications about good relationships.
the outline...
1 Jacob’s Escape to Haran a Sent to Find a Wife b Dream and Covenant 2 Jacob With Laban’s Family a Jacob’s Love for Rachel b Deceived by Laban 3 Wives and Sons 4 Prospered by the Lord 5 Fleeing Back to Canaan a God’s Guidance b Pursuit and Covenant
262 Genesis
Objective
11.1
Identify three good things that God brought into Jacob’s life through desperate circumstances in his home.
Jacob’s Escape to Haran Genesis 27:46–28:22
As you read Genesis 28, try to imagine Jacob’s feelings as he left home. Relate these to his vision and ask yourself why God revealed himself in this way. Then reflect on the promises in the light of what Jacob would experience in the years ahead.
Figure 11.1 Genesis 27:46–28:10
Sent to Find a Wife
God’s grace can bring blessing out of tragedy. Jacob’s exile brought about the marriage of the covenant heir with women of God’s people. At this time Jacob was at least 57 years old and still a bachelor. Unlike Abraham in this respect, Isaac had taken no steps to find God-fearing wives for his sons, and Esau had married two Hittite women. Now Rebekah, hearing of Esau’s plan to kill Jacob, thinks of a way to achieve two important objectives at once. They could send Jacob to Mesopotamia to look for a God-fearing wife where he would be safe with her brother Laban. Rebekah talks with Isaac about how unbearable life would be for her if Jacob married a Hittite woman, like Esau’s wives. Isaac agrees and sends Jacob to Mesopotamia to find a believing wife. Through Rebekah’s initiative and ingenuity, Jacob’s leaving home did not look like a flight to escape the consequences of a family feud. Instead, his father sent him in an honorable fashion to Paddan Aram to find a wife who would value the covenant promises and be a good mother for God’s chosen line. Before Jacob left, Isaac committed him to God’s care, giving him the full
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Abrahamic blessing. This was meant to equip Jacob for spiritual leadership as well as to assure him of material blessings. 1 Isaac’s change of attitude toward Jacob came about because a) Rebekah convinced him that he had been wrong. b) he was disappointed that Esau had married two Hittite women. c) he finally recognized Jacob as the covenant heir. d) he gave in to circumstances over which he had no control. 2 The new element of Isaac’s blessing that added to the covenant promise when Jacob was leaving was that a) Jacob’s people would be a community of peoples united by a common bond. b) he would prosper and become a wealthy leader of the people. c) many sons would be born to carry on the plan of God. d) his life would be peaceful and full of blessings. 3 Read Genesis 24:1–15, 26:34, 28:5, 8–10 and 29:18–30. Then compare the role of Abraham in Isaac’s marriage with the role Isaac played in: a providing for Esau’s marriage. .......................................................................................................................... .......................................................................................................................... b providing for Jacob’s marriage. .......................................................................................................................... .......................................................................................................................... 4 Why do you suppose Isaac provided no dowry for Jacob? ................................................................................................................................ ................................................................................................................................ When Esau learned what had happened, he decided to do something to win his parents’ approval. He too would marry someone of a God-fearing background. Maybe that would influence Isaac to treat him more favorably in the division of the family inheritance. (Remember that the whole family thought Isaac was about to die.) So Esau married one of the daughters of Ishmael in addition to his two Hittite wives. This did not help the situation. Isaac would not and could not change the covenant blessings that God had promised to Jacob. As far as an immediate inheritance was concerned, Isaac was to live for many more years. He would die at the age of 180, long after Jacob returned from his twenty-year exile. Esau had already proved that he was not interested in spiritual blessings; however he did want material advantages. Kidner comments that Esau’s attempt to do the approved thing was, like most religious efforts of the natural man, “superficial and ill-judged” (p. 168). Meanwhile, Jacob was on his way to Haran and to a completely new chapter in his life. Most of the important experiences of his life lay before him. He would find self-determination (the ability and confidence to make his own choices, make his way in life), love, marriage, fatherhood, domestic problems,
264 Genesis
and a personal knowledge of God. The last-mentioned experience was the first to come. 5 Three of the following statements identify important blessings that came out of Esau’s attempt to kill Jacob. Which one is NOT one of these blessings? a) His personal revelation of God and commitment to Him b) The development of his character through discipline c) His family d) Separation from his immediate family for twenty years
Objective
11.2
Explain the symbolism and practical importance of Jacob’s dream and his response. Genesis 28:11–22
alluded referred to; made indirect reference to
Dream and Covenant
Jacob’s journey was not easy for he was not young. Some scholars think he was 57; others calculate that he was 77 years old. But since he usually stayed at home, the long journey to Haran (about 500 miles or 750 km), on foot and traveling alone, was as new an experience for him as it would have been for a mere youth. He probably was lonely, conscience-stricken, and uncertain of the future. Maybe he wished for a spoken assurance from the Lord about the covenant such as his father and grandfather had experienced. On the second or third night of Jacob’s journey, God gave him a dream to encourage him. It would strengthen his faith and help him all through the long, difficult years ahead away from the promised land. This was the beginning of a long process of God’s direct dealing with the patriarch. In his dream Jacob saw a majestic stairway that reached from earth to heaven on which the angels of God were ascending and descending. The stairway reaching into heaven was a symbol or picture to make the Lord’s gracious words clear and unforgettable. The Lord was right there, watching over Jacob, and a way of communication was open between them. God would be with Jacob to help him as he turned his eyes toward heaven. The angels that ascended and descended, according to Scripture, were God’s messengers and ministers (Hebrews 1:7, KJV). Jesus alluded* to this vision (John 1:51), letting us know that He fulfilled the prophetic symbolism of the stairway. Jesus is the Way, the only true way from earth to heaven, the Mediator between God and man (John 14:6; 1 Timothy 2:5). Through Christ we have the heavens opened to us (Hebrews 10:19–20). Jehovah confirmed the ancestral covenant to Jacob, promising to be with Jacob wherever he went and to protect him and to bring him back to Canaan. Above all, God’s constant presence would work through the events of the patriarch’s life to carry out the divine purpose. The changes in his life would be ordained of God and for Jacob’s ultimate good. These promises were of pure grace, since Jacob was unworthy; however, Jacob had a spiritual sensitivity that responded to God and it was this sensitivity that made it possible for God to work in his life.
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6 In Jacob’s experience with God at Bethel (28:12–15): a Which verses contain the confirmation of the Abrahamic covenant to Jacob? .......................................................................................................................... b Name four personal assurances God gave to Jacob. .......................................................................................................................... .......................................................................................................................... c Why would these assurances be very important in view of the type of life Jacob had lived up until this point and what he would experience in the future? .......................................................................................................................... .......................................................................................................................... d What symbolic meaning does the ladder have? .......................................................................................................................... e What does this tell us about God’s character? .......................................................................................................................... .......................................................................................................................... 7 Circle the letter preceding each TRUE statement. a Jacob’s dream had no immediate effect on him. b The promise that God reaffirmed to Jacob is evidence of grace that we can expect today. c Jacob’s dream was primarily for his comfort and encouragement until he arrived in Mesopotamia. d The symbolic meaning of the dream for us is that Jesus is the way to heaven. e The practical result of the dream was to build Jacob’s faith in God. When Jacob awoke, he was afraid and awed by God’s presence. Perhaps he thought that he had come by chance to the very gate of heaven. But the knowledge that the Lord was there and was with him must have changed his entire outlook. Dods eloquently observes that Jacob’s world, which had been so bleak and empty, now is filled with the majestic vital presence of God. “Jacob is no longer a mere fugitive from the results of his own sin”; he is now “a partner with God in the fulfilment of a Divine purpose” (pp. 286–287). In gratitude and reverence Jacob erected a pillar and anointed it as a memorial. He vowed that Jehovah would be his God, the site of the vision would be a sacred place, and he would give back to God a tithe of all that God gave him. Some expositors have interpreted Jacob’s vow as an attempt to bargain with God, “If God will be with me . . . then the Lord will be my God . . . I will give you a tenth” (Genesis 28:20–21). Kidner explains that the “if” clause is not an attempt to bargain because God had already made the promises with no conditions attached. This is simply a grateful response, for a personal revelation of God should lead us to commitment. It was as if Jacob said “If God will do all He has promised for me, then I can do nothing less than worship Him” (p. 169).
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8 Answer each of the following questions regarding the symbolic and practical importance of Jacob’s dream. a What symbolic and prophetic meaning does Jacob’s dream have for us? .......................................................................................................................... b What was the dream’s immediate effect on Jacob? .......................................................................................................................... c What practical, continued result do you think the revelation and promises would have? .......................................................................................................................... .......................................................................................................................... d What evidence of God’s grace do you see that should encourage us? .......................................................................................................................... .......................................................................................................................... 9 List three things that provide evidence of God’s care for Jacob throughout his journey to Paddan Aram. ................................................................................................................................ ................................................................................................................................
Jacob with Laban’s Family Genesis 29:1–30:24
As you read Genesis 29–30, look for the similarities between Jacob and Laban. Note also the character of Jacob as we see it in his love for Rachel and his reaction to being deceived. Finally, look for the hand of God in his domestic problems.
Objective
11.3
Describe how love affected Jacob and how he showed his love for Rachel. Genesis 29:1–20
Jacob’s Love for Rachel
Encouraged by his vision, Jacob traveled on to Haran. Just as God had promised at Bethel, He was with Jacob. God led him straight to the well used by Laban’s flocks, just as Rachel was coming to water them. Jacob’s questions show that he knew how to take care of sheep—water them and get them back to pasture. The shepherds did not think they could move the large stone, but Jacob was strengthened by his great joy over how God had led him, and perhaps by his desire to impress his beautiful cousin. So he removed the stone by himself and watered Laban’s sheep. Jacob must have marveled when he realized that God was doing for him the same thing that He had done for his father. While the servant was praying for the right wife for Isaac, Rebekah had come. And now Rachel had come. Was she the one God had chosen for his wife? Rachel’s father, Laban, was glad to welcome his sister Rebekah’s son into his home. There the quiet man from the hills of Beersheba fell deeply in
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love with the lovely shepherdess, Rachel. As the weeks passed, Laban could see Jacob’s skill and diligence in caring for his flocks, and also his interest in Rachel. Laban seemed generous in offering to pay Jacob to work for him, but really Laban was taking advantage of Jacob. Jacob’s work would be the marriage present for Rachel, since Jacob had no money for the customary gift to the bride’s parent.
AT THE WELL Genesis 24
Genesis 29
Servant
Rebekah
Praying for sign
Comes to get water Inquiring for Laban Comes to water sheep
Asks a favor
Waters camels
Waters sheep
Gives gifts
Reveals identity
Reveals identity
Asks for lodging Praises God Is welcomed by Laban
Jacob
Rachel
Receives a favor
Greets Rachel Runs to tell family
Weeps for joy
Runs to tell father
Is welcomed by Laban
Figure 11.2 Archaeology shows us that one or two years of labor was enough for a marriage present, but Jacob put such a high value on Rachel that he offered seven. For seven years he worked hard, “but they seemed like only a few days to him because of his love for her” (29:20). Love turned Jacob’s interest away from self and changed hard work into a joyful offering of service!
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10 Answer the following questions that relate to Jacob’s arrival and initial time in Haran. a How do we know God was guiding Jacob? .......................................................................................................................... .......................................................................................................................... b What indication do you see that Jacob may have loved Rachel at first sight? .......................................................................................................................... .......................................................................................................................... c What traits of Jacob does Genesis 29 show us? .......................................................................................................................... .......................................................................................................................... d Do you think Laban’s motive in hiring Jacob was just to help his nephew? Explain. .......................................................................................................................... .......................................................................................................................... e What traits of Laban’s character do we see? .......................................................................................................................... 11 Circle the letter preceding each TRUE statement. a Jacob showed his love for Rachel by offering to work seven years for her instead of the usual two years required by local custom. b Love had a positive affect on Jacob’s character, making him a better, less self-centered person, giving him a goal or purpose and meaning to his work. c In this case we see the principle that real love is hindered by the hard work that is required to provide all the things that a family and relationships require. d In terms of a Christian’s service to the Lord, we can say correctly that if we love Christ, we will want to work for Him because He makes service joyful.
Objective
11.4
Explain how Laban deceived and exploited Jacob, and relate this to Jacob’s past actions. Genesis 29:21–30
Deceived by Laban
Jacob, the Supplanter or Deceiver, had met his equal in his uncle Laban. When the seven years of labor were finished, Jacob demanded his bride. “Laban brought together all the people of the place and gave a feast” (29:22). The wedding was duly celebrated in the presence of witnesses, who probably signed the marriage contract according to the Babylonian custom. This gave the bride the legal status of a wife, but the bride was kept veiled (according to custom) until she was taken to her husband that night after the feast. During the feast the men and women were not together. Although the Bible does not tell us, we can
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well assume that wine flowed freely at the feast. Laban probably saw to it that Jacob had plenty to drink so that the bridegroom’s senses would be dulled and he would think Leah was Rachel. Imagine Jacob’s disillusionment the next morning! Laban had brought him Rachel’s unattractive older sister, Leah! And he had consummated his marriage with her before he discovered the fraud! Laban blandly answered Jacob’s protest, claiming a local custom as his excuse. Why, then, had he not mentioned this rule when he had accepted Jacob’s offer for Rachel, or during the seven years of his labor? He offered no justification, but he did propose a way for Jacob to have Rachel—he could work another seven years for Laban! He must pay double the extravagant price he had willingly offered and take Leah in the bargain. Why did Jacob submit so tamely to Laban’s terms after his first strong reaction? He probably saw the hand of God in it all. The exploiter of his brother in a hard bargain was being exploited. The deceiver of his father was deceived by his father-in-law. His sins were being punished by similar sins. We observe that Laban did not make Jacob wait another seven years before marrying Rachel. Perhaps he feared that Jacob would leave Leah and his work or that his son-in-law would become the object of ridicule in the area. Moreover, Laban did not want to be the constant object of resentment in his family. So, after a week, Laban gave Jacob Rachel as his wife. He also gave each daughter a maid as a wedding gift, which was customary according to the Nuzi tablets (1500 B.C.).
JACOB REAPS A HARVEST JACOB GENESIS 25, 27
Exploiting: Esau’s hunger. The birthright for a bowl of lentils. Deceiving his father Pretending to be his brother Esau. Stealing a blessing.
LABAN GENESIS 29
Exploiting: Jacob’s poverty and love. Fourteen years labor for a marriage present for Rachel. Deceiving his son-in-law Pretending Leah was her sister Rachel. Stealing a bride.
Figure 11.3
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12 All of the following but one tell how Jacob was deceived and exploited by Laban and how these experiences are related to Jacob’s past actions. Which one is NOT such a statement? a) Since Laban knew that Jacob was in love with Rachel and did not have a marriage present, he used Jacob’s desire for a wife to ensnare him in a seven-year labor contract. b) Jacob had exploited Esau’s appetite, his physical desire, to gain Esau’s birthright and then disguised himself to steal Esau’s blessing. c) Laban purposely neglected to tell Jacob about a local marriage custom to exploit him for an additional seven years of labor. d) When Jacob had served his first labor term, Laban gave his elder daughter to Jacob instead of the one promised, deceiving his son-in-law by veiling the bride and perhaps getting Jacob intoxicated. e) Both Laban and Jacob acted in accordance with local custom and normal business relationships of the day; therefore, they can be considered only as shrewd businessmen.
Objective
11.5
Identify the sons of Jacob and their mothers.
Wives and Sons
Genesis 29:31–30:24 Although the Old Testament does not directly condemn polygamy, it does describe the problems it brings. We see the evil that polygamy brings in the rivalry between Jacob’s wives and the suffering it brought to both of them. Later the Mosaic Law at least prohibited a man from marrying a sister of his wife while his wife was alive. This would avoid rivalry between sisters (Leviticus 18:18). The unhappiness in Jacob’s family was due to Jacob’s preference for Rachel and lack of love for Leah (Genesis 29:31). He probably resented Leah’s part in the deception that made her his wife. It would seem that if she had protested, her father might not have forced her to marry Jacob. She evidently did not reveal her identity when she was presented to Jacob. Perhaps she secretly loved her cousin. Whether she did or not, daughters were expected to submit to their father’s arrangement for their marriage. So, Leah, for better or worse, was Jacob’s wife! At last the promise of numerous descendants made to Abraham a century and a half earlier began to be fulfilled. God punished Jacob’s partiality to Rachel by letting her remain childless, while showing His care for Leah by letting her bear four sons in rapid succession—Reuben, Simeon, Levi, and Judah (vv. 31–35). At the birth of each child, Leah acknowledged that it was a gift from Jehovah. It is pathetic to see how this unloved woman presented each child to her husband with the hope of winning his affection. Surely any man should be grateful for a wife who could give him four healthy sons! But Jacob persisted in loving Rachel more than Leah. Jacob did not realize that God would use Leah, a woman of prayer and faith, much more than He would use Rachel to build up Israel and be his life partner.
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Leah would be the mother of six of the twelve heads of the tribes, including the important priestly tribe of Levi and the royal tribe of Judah. What Jacob thought was a cruel blow against him turned out to be, in the long run, a fountain of blessing! 13 Answer the following questions about the problems Jacob encountered with multiple wives. a What do we learn about polygamy from Genesis 29 and 30? .......................................................................................................................... b How did God react to Jacob’s neglect of Leah? .......................................................................................................................... c What does this show us about God’s care? .......................................................................................................................... d How did both sisters show their faith in God? ..........................................................................................................................
progenitor ancestor in the direct line
.......................................................................................................................... Leah’s fruitfulness aroused Rachel’s envy and prompted her to make an unreasonable demand of her husband, “Give me children, or I’ll die!” (30:1). Jacob’s father Isaac had prayed for his mother’s healing so that he could be born (25:21), but it seems that Jacob was not able to give Rachel the spiritual help and counsel that she needed. Instead he became angry with her rather than praying for her. Then when Rachel suggested that her maid, Bilhah, bear children for her (according to the custom in that land), Jacob agreed. Leah would not be outdone by her sister, so she gave her maid, Zilpah, to Jacob. Thus, each slave girl bore him two sons. The rivalry reached its height when Rachel lent her husband for a night to Leah in exchange for some love-apples which she hoped would help her conceive. But, ironically, it was Leah who became pregnant! Delitzsch comments that the Lord granted Leah’s pleas “to show that it was not from such natural means as love-apples, but from God the author of life, that she had received such fruitfulness” (Keil, p. 222). Then finally God answered Rachel’s prayers, and she bore Joseph—one of the most beloved of all the Bible characters and a beautiful type of Christ. From this polygamous family, God in His grace raised up the progenitors* of the tribes of Israel. All of these sons of Jacob except Benjamin were born in Paddan Aram. The name given to each was based on his mother’s sentiments at the time of his birth. You should learn their names.
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JACOB’S FAMILY Genesis 30, 35
LEAH---------- JACOB---------- RACHEL (See, a son) 1 Reuben (Hearing) 2 Simeon (Joining) 3 Levi (Praise) 4 Judah ------------------------ Bilhah 5 Dan (Vindicated) 6 Naphtali (Wrestling) Zilpah-------------------------------(Good fortune) 7 Gad (Happiness) 8 Asher (Reward) 9 Issachar (Dwelling) 10 Zebulun (Justice) 11 Dinah 12 Joseph (Adding) 13 Benjamin (Son of my right Hand)
Figure 11.4 14 Match the name of each mother (right) with the children she bore to Jacob (left) �������a Dan and Naphtali �������b Joseph and Benjamin �������c Gad and Asher
1) Rachel 2) Leah 3) Bilhah 4) Zilpah
�������d Reuben, Simeon, Levi, Judah, Issachar, Zebulun, and Dinah 15 Leah is important in Israel’s history because a) she was the paramount wife in Jacob’s family. b) she was the mother of six of the patriarchs of Israel including two of the most important: Judah and Levi. c) in God’s use of her we see that God often uses people who are not popular or appreciated. d) of what is noted in all of the above. e) of what is noted only in b) and c) above.
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Objective
11.6
Recognize the way God prospered Jacob.
Prospered by the Lord Genesis 30:25–43; 31:6–12
selective breeding a natural or artificial process that tends to result in the survival and propagation of some individuals but not others genetic relating to or determined by the origin, development, parents of something
As you read Genesis 30:25–43, notice how Laban tried to cheat Jacob. Also note Jacob’s methods, and reach a conclusion about why he prospered. Jacob had worked for Laban as a shepherd for fourteen years and had finished his contract. At this point, he asked Laban’s permission to leave for Canaan, but he had managed Laban’s flocks so successfully that Laban did not want to let him go. Also, Laban acknowledged that Jehovah had blessed him for Jacob’s sake. While Jacob’s worth of character and genuine faith in God may have impressed his uncle deeply, apparently Laban had no intention of becoming a godly man himself. He wanted the benefit of God’s blessing through others—prosperity through the faith and conscientious labor of his nephew—without committing himself to God. On being urged to name his wages for his future services, Jacob asked for the abnormally-colored animals in Laban’s flocks of sheep and goats. In this way, he planned to build up flocks of his own which would provide support for his family. His uncle agreed readily because such animals were relatively few. Why did Jacob offer his services for what appears to be a very low wage? It was an act of faith in God’s promise to be with him. Laban, breaking his agreement, acted quickly to take out of his flocks all the sheep and goats that Jacob could claim. This took away all the breeding stock that would be most likely to produce abnormally-colored kids and lambs. In order to be sure that Laban’s abnormally-colored animals would not mix with the sheep and goats of the flock under Jacob’s care, Laban had his sons take his abnormally-colored animals and put three days’ journey between themselves and Jacob. Jacob was the first person we know to have practiced selective breeding*. Although Laban had taken away Jacob’s breeding animals, God came to the rescue and caused the rams and ewes to transmit the genetic* features in coloring that would make their offspring belong to Jacob. Jacob saw in a dream that God was doing this for him and was keeping Laban from harming him (31:6–12). He also acted on the belief that what the animals saw at the time of mating would affect the appearance of their young. Modern science does not confirm this theory, but apparently it worked for Jacob. How can we explain this? We might say it is an example of a person doing the best he can and trusting the results to God. Leupold attributes it to the “overruling providence of God which in an unequal contest between two men gave the advantage to the one who was relatively innocent” (p. 825) Be this as it may, Jacob gave God the credit for his success (Genesis 31:7–9). On seeing how Jacob prospered, Laban changed the agreement ten times (31:7, 41). In spite of this, however, Jacob continued to prosper—his flocks increasing much more rapidly than Laban’s, and being stronger and healthier.
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In addition to his large flocks, he got so many camels and donkeys that after six years he could send his brother Esau a gift of 580 animals (32:13–16). 16 Circle the letter preceding each TRUE statement. a Jacob is the first person, so far as we know, to practice selective breeding. b Jacob wanted an absolutely fool-proof way of distinguishing his animals from Laban’s; so he agreed to take only those that were white. c Laban readily agreed to Jacob’s wage offer because he knew that the animals Jacob wanted were relatively few. d At the very beginning of this new wage agreement, Laban was open and honest, giving the animals Jacob wanted to him immediately. e God encouraged Jacob in his venture by a dream and assured him that in spite of Laban’s treachery, He would bless Jacob’s work. f Scientific evidence indicates that what a mother sees influences her unborn offspring. g The secret behind Jacob’s selective breeding success was God’s blessing rather than his specific method. h God intervenes today in ways that baffle the scientific world, especially in healing those on whom medical science has given up.
Fleeing Back to Canaan Genesis 31
As you read, notice how God works to fulfill His promises and takes Jacob back home.
Objective
11.7
Name three ways God guided Jacob and also guides us.
Genesis 31:1–16
God’s Guidance
Jacob had spent twenty years with Laban, and this stage of his character schooling was coming to an end. In God’s timetable it was the hour for him to return to Canaan. Someone has said that there are three factors in divine guidance: 1) inward desire, 2) favorable circumstances, and 3) the divine Word. These three must agree, and all three were present for Jacob at this point. Twenty years before, a shepherd in search of a wife had arrived at Haran owning nothing but the staff in his hand. Now he was the wealthy head of a large family. The conditions were favorable for Jacob to go where he pleased instead of working for Laban. But perhaps he and his wives did not want to leave while he was prospering so. It took the envy and hostility of Laban and his sons to make them really desire to leave. Then Jehovah spoke to Jacob, reminding him of his vow at Bethel and ordering him to return to Canaan and his relatives. Thus, God was at work in Jacob, giving him both “the will and the power to achieve his purpose” (Philippians 2:13, J.B. Phillips). The patriarch carefully prepared his wives to cooperate in breaking away from their father’s house and to accept a nomadic life in Canaan. Perhaps he
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dowry gift of money or property by a man to or for his bride
had not told them before all about Laban’s constant attempts to cheat him, but now God had spoken; therefore, Jacob was not acting simply because of his own desires. He explained the circumstances to his wives and strengthened their faith by telling them how God had intervened. It seems he was referring to two separate revelations in verses 10–13 of Genesis 31. One had been several years before, when God had protected him from Laban. In the latest, however, God had told him to leave immediately for Canaan. Laban’s grasping, heartless policy toward Jacob was bearing bitter fruit for him. He had even kept for himself his daughters’ share of their dowry*; consequently, this had cost him their respect and affection. “Does he not regard us as foreigners?” (v. 15) the daughters asked. So they readily agreed to go with Jacob, and Laban, like all greedy men, had to pay for his selfishness. 17 The main reason that God told Jacob to return to Canaan at this point was probably because a) the situation had become intolerable. b) God had accomplished His purpose at this stage of Jacob’s character training. c) Jacob had a large family and was wealthy enough that he had no need to stay with Laban. d) Jacob had accumulated enough material goods to sustain him. 18 How did favorable circumstance, inward desire, and God’s Word lead Jacob back to Canaan? ................................................................................................................................ ................................................................................................................................
Objective
11.8
Explain Laban’s pursuit of Jacob, his experience with God and their covenant, and draw practical applications about good relationships. Genesis 31:17–55
justifiable capable of being shown to be right; excusable
shearing cutting the wool or hair off someone or something
Pursuit and Covenant
Jacob left secretly because he was afraid Laban would try to take away his wives, and doubtless his children and possessions too (v. 31). Laban’s words (v. 43) show that this was a real danger. But did Jacob have a real reason to fear? His leaving was justifiable* and commanded by God, so would not the Lord have kept His promise to protect him? God had led him to Paddan Aram and given him his family. Would He not also protect the family? Fear seems to have overcome faith, and Jacob schemed to escape instead of trusting the Lord. However, his scheme would have failed if God had not intervened. Jacob’s family fled while Laban was away shearing* sheep, which was a festive occasion (38:12–13; 1 Samuel 25:7–8; 2 Samuel 13:23). Unknown to Jacob, Rachel took advantage of her father’s absence to steal the teraphim, his household gods. We do not know whether she planned to worship them, thought they would protect her, or wanted to use them as proof of a right to part of the inheritance. Perhaps she justified her action as a way of getting (in the
276 Genesis
inheritance) the share of the dowry that should have been given to Leah and her. She did not realize that her theft would put the whole family in grave danger. As soon as Laban heard what had happened, he took his relatives with him and started in pursuit. Although Jacob had a head start of several days, on the tenth day Laban and his party overtook them in the hill country of Gilead, some 300 miles (500 km) from Haran. God intervened the night before Laban’s encounter with Jacob and warned Laban in a dream against harming Jacob. He was not to hinder Jacob in his journey. But Laban could not resist rebuking Jacob and demanding his gods. First, Laban hypocritically expressed his distress over not being able to give a proper farewell to his daughters and grandchildren. Then he asserted his right to everything Jacob had—family and property. He spoke of how he could avenge himself if God had not forbidden him to do so. Finally, he bluntly asked, “Why did you steal my gods?” (Genesis 31:30). It appears that he was more concerned about losing the teraphim than he was about losing his daughters. Laban’s agitation and Jacob’s pronouncing the death penalty on the thief speak of the legal value of the images. Rachel was as skillful in hiding her theft from her father as she had been in concealing it from her husband. She put the idols in the wicker basket that formed a part of the saddle on which she sat. Jacob, ignorant of Rachel’s guilt, was indignant at this final act of Laban’s harsh treatment in exchange for his faithful years of self-denying service. He cuttingly rebuked Laban, and he also witnessed to God’s justice and protecting power. Laban had little to say in response, but proposed a covenant between them. God was evidently working in his heart. The changed attitude of Laban served as an object lesson to Jacob and also to us. In favor of faith against panic . . . and of open dealing against scheming, in handling a difficult relationship. Laban was unchanged; but this time Jacob was not leaving behind him ‘a brother offended’ (Kidner, p. 177). The details of the covenant are interesting. Suspicion and mistrust mark the actions of the two men as they raise a heap of stones on top of a hill to serve as a watchtower and witness of the oath between them. They called on the Lord to watch as a sentry to see that each party kept his promise. Jacob promised to treat Laban’s daughters well, and both men agreed not to pass the heap of stones to harm the other. Then they sealed the covenant with a sacrifice and a covenant meal. Mizpah reminds us of the Christ of the Andes, a statue on the border between Argentina and Chile in South America. There the two countries swore eternal peace between them. Symbolically the statue, like Mizpah, tells us that only as the Lord watches between us can we have peace. The Prince of Peace can bring peace into any relationship—personal or international.
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19 Answer the following questions that concern Rachel and her father’s teraphim. a What do we learn about Rachel’s character from this incident? .......................................................................................................................... .......................................................................................................................... b What do we learn about God’s character from the fact that He used such persons as Jacob and Rachel? .......................................................................................................................... 20 In terms of Jacob’s character, answer the following questions. a What good qualities have you seen in Jacob since he met God personally at Bethel? .......................................................................................................................... .......................................................................................................................... b In what way did he act better than Laban? .......................................................................................................................... .......................................................................................................................... 21 Circle the letter preceding each TRUE statement. a Laban pursued Jacob because he probably wanted to force him to return or to take his family and possessions away from him, but above all he wanted his household gods. b Laban would probably have tried to harm Jacob had he not been in his own country and among friendly tribes. c Jacob and Laban’s agreement included these terms: Jacob would not mistreat Laban’s daughters and neither would pass that point (pillar of stones) to harm the other. d While we often use Laban’s words in verse 49 at the end of a service or in saying farewell, Laban and Jacob used it as prayer for punishment on the one who broke the pact. e The message of “Mizpah” regarding world peace is that well-intentioned peace agreements are the only hope of the world for peace today.
278 Genesis
Self-Test 11 Multiple Choice. Circle the letter preceding the one best answer. 1 The symbolic importance of Jacob’s dream of the ladder to heaven, which he saw at Bethel, is that Jacob a) was conditionally a part of the Abrahamic Covenant. b) needed to have a renewal in the spiritual aspect of his life. c) had access to the Lord. d) had excessive fear of the past, of the present, and of the future. 2 The practical result of this revelation of God was to a) create an exaggerated fear of God in Jacob. b) give Jacob a degree of boldness he had never had before. c) dispel fear from his life and relationships. d) build Jacob’s faith in God and to see himself as a partner in the fulfillment of the divine purpose. 3 Esau’s vow to kill Jacob as soon as his father died was a test that brought about all of the following in Jacob’s life but one. Which one did it NOT bring about? a) A personal revelation of God b) Restoration to his parents c) Marriage to God-fearing wives d) Discipline and development through trials 4 The principles of divine guidance that we see in Jacob’s return to Canaan are a) through circumstances: God gave Jacob enough wealth to leave his work with Laban and support his family. b) through desire: Laban’s hostility and continued abuse of Jacob made him and his wives willing to leave Paddan Aram. c) through God’s Word: God told Jacob to return to the land of his fathers. d) noted in all of the above: a), b), and c). e) noted in only b) and c) above. 5 Evidences of God’s grace in this story that should encourage us include His love and concern for us in our loneliness and distress and His a) watching over us and revealing himself to us, not because we are worthy, but because of His goodness. b) permitting us to go on in our own ways until we are ready to accept His way. c) overlooking our shortcomings and failures because of our depraved nature. d) long-suffering in judging the wrongdoing and sins of people.
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6 In Paddan Aram God prospered Jacob in spite of Laban’s meanness, by a) helping him develop a good trade with the caravan merchants passing through the area. b) blessing his efforts at selective breeding to build up flocks of sheep and goats. c) revealing to him an effective method of selective breeding that is still used today. d) helping him establish a good relationship with his uncle. Matching. Read carefully the instructions for each group of items. 7–12 Match the family relationship (right) with the people in Jacob’s life (left). Write the number representing your choice in the blank space. ������� 7 Isaac ������� 8 Laban ������� 9 Rachel �������10 Ishmael
a) Brother b) Wife c) Uncle d) Father e) Mother
�������11 Rebekah �������12 Esau 13–18 For each act of Laban (left) choose the trait in his character best illustrated by it (right). �������13 Managing Leah’s marriage �������14 Charging seven more years for Rachel �������15 Changing Jacob’s wages �������16 Using the dowry �������17 Using divination and the teraphim �������18 Reacting to Jacob’s increasing wealth
a) Selfish b) Deceitful c) Greedy d) Envious and ungrateful e) Undependable f) God-fearing g) Idol-worshiper
19–22 Match the sons (left) with the mothers (right). �������19 Reuben, Simeon, Levi, Judah, Issachar, Zebulun �������20 Joseph and Benjamin �������21 Gad and Asher �������22 Dan and Naphtali
a) Rachel b) Leah c) Bilhah d) Zilpah
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True-False. Write T in the blank space preceding each TRUE statement. Write F if it is FALSE. �������23 One evidence of God’s care for Jacob was His guidance to Laban’s home. �������24 Laban’s deceitful actions were causing Jacob to reap what he had sown in the past. �������25 God was displeased with Jacob’s return to Canaan because Jacob was tiring in the process of character development. �������26 Because of his untimely flight to Paddan Aram, Jacob’s father never did give him the covenant blessing. �������27 Archaeology shows us that Laban’s household gods were evidence of a share in the family inheritance. �������28 The hostility of Laban was one reason for Jacob’s going back home. �������29 While there was spiritual significance in Jacob’s dream at Bethel, it had no real practical importance for him. �������30 The failure of Jacob’s plan to run away proved to be more beneficial in the long run than if he had succeeded in leaving secretly.
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Answers to Study Questions 11 a, b, and d are true statements. 1 c) he finally recognized Jacob as the covenant heir. 12 e) Both Laban and Jacob acted in accordance with local custom and normal business relationships of the day; therefore, they can be considered only as shrewd businessmen. 2 a) Jacob’s people would be a community of peoples united by a common bond. 13 a b c d
We see the rivalry and tensions that plural marriages produce. He gave her children while Rachel was childless. God cares for the suffering and oppressed. Leah shows a deep consciousness of God and gratefulness to Him for each son, and finally praises God in spite of her disappointment with Jacob (29:32–35; 30:18–19). Rachel prayed for children and thanked God for the answer (30:6, 22–24).
3 a Abraham sent a servant with rich gifts to get a bride who believed in God from among his relatives in Mesopotamia. It was a matter of prayer and seeking God’s will. Isaac let Esau go his own way and marry heathen wives and seemingly would have done the same for Jacob if Rebekah had not intervened. b He sent Jacob to the right place to get a wife and prayed for God’s blessing on him. Abraham had sent servants with ten camels carrying dowry gifts to bring back the bride and her maid. Isaac provided no gifts, no transportation, no servants, nothing to recommend Jacob’s cause as a suitor or even to provide for his own needs (28:10). 14 a b c d
3) 1) 4) 2)
Bilhah Rachel Zilpah Leah
4 Your answer. Perhaps Isaac still felt indignation toward Jacob because he had deceived him, although he recognized that God had chosen Jacob for the covenant family. Or maybe Isaac had simply become self-centered and did not recognize his duties as a father. 15 e) of what is noted only in b) and c) above. 5 d) Separation from his immediate family for twenty years. 16 a, c, e, g, and h are true statements.
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6 a Verses 13–14. b God was with him, would watch over him wherever he went, would bring him back to Canaan, and would not leave him until He had done all He had promised. c Your answer should note that Jacob had been very attached to home and his mother. He was not the adventuresome type and travel alone was dangerous. He may have felt guilty and depressed. If so, he needed encouragement to trust God during the long years that lay ahead of him. d Jacob had access to the Lord. e I see His compassion and grace. He reveals himself and blesses us, not according to our goodness but according to His love for us. 17 b) God had accomplished His purpose at this stage of Jacob’s character training. 7 b, d, and e are true statements. 18 In terms of circumstances, he had wealth sufficient to leave Laban’s employment and support himself. In terms of desire Laban’s hostility plus his past mistreatment made Jacob and His wives willing to leave. Finally, God specifically told him to leave. 8 a Jesus is the Way from earth to heaven for us. We have free access to God through Him wherever we are. b He committed himself to the Lord, raised a memorial, and vowed to give a tithe to God. c Your answer. They would give Jacob faith, sustain him, and keep reminding him that some day he was to return to Canaan. d Your answer. We see God’s love and concern for His children in their loneliness and distress. He watches over us and reveals himself, not because we are worthy but because of His goodness. 19 a Like her father, Laban, and aunt Rebekah, she was a schemer. We have seen that she believed in God, but she stole her father’s idols to have a claim to the major part of the inheritance. She thus outwitted her father in hiding them. b He is merciful. 9 Your answer. Any three of the following: his father’s blessing when he left; the opportunity to get away from Esau’s anger; God’s revelation and promises to him; protection on the journey; and guidance to his uncle’s home. 20 a You might say deep love, devotion, diligence, and dependability in work in spite of being mistreated. He also recognized and witnessed about God’s help. b He kept the terms of the agreements he made with Laban, although Laban broke and changed them many times.
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10 a Your answer. I would say his going directly to the well where his relatives watered their sheep and also the timing—just then Rachel came. b You might say his great effort in rolling away the stone and watering her sheep. Also, he was expecting God to give him a wife from among his relatives. He was overjoyed to see Rachel and probably thought God had brought her to him. c You might say that he was capable of deep love (willing to work fourteen years to gain Rachel). He was energetic, persistent, hardworking, and trustworthy. d I would say that Laban was more interested in getting a capable, faithful employee than in helping his nephew. e He seems selfish and shrewd, astute, ready to exploit his own nephew and do him a great wrong in order to get what he wanted. 21 a, c, and d are true statements.
12 transition passage from one state, stage, or place to another
absorbed taken in and made a part of; assimilated
the activities...
Jacob’s Family in Canaan
At the end of our last lesson, we saw Jacob’s confrontation with Laban who had overtaken him in the hill country of Gilead. This confrontation, which could have turned into a bloody skirmish, was resolved peacefully because God had already intervened. Thus, twenty years of rigorous service were ended, and in the process Jacob had been molded like a potter’s clay under pressure, into a finer vessel. He had matured and his character had been rebuilt. Moreover, he had personally heard from God, received a confirmation of the covenant and been assured of God’s presence with him in exile. Now in “Jacob’s Family in Canaan” the narrative involves a time of transition*, as we shall see. Genesis 32–38 relates a time of transition, geographically, biographically, spiritually, and nationally. The covenant family comes back from Paddan Aram, enters Canaan, and after some years takes the first step that will eventually lead them into Egypt. Biographically, the emphasis shifts from Jacob to his sons and focuses on Joseph, who is to be the main character in the remaining chapters of Genesis. Spiritually, we begin with a welcome home by a company of angels, an encounter with God, and reconciliation with a brother. But we see the increasing dangers of moral corruption as Jacob’s sons and daughters mix with the Canaanites. Nationally, we look ahead and see Esau becoming a nation while Israel is in danger of being absorbed* by intermarriage with the Canaanites. And so, we see God preparing to take Israel to Egypt. The first step in bringing about their migration to Egypt was to take Joseph there and place him in a position to prepare the way for the others. This—strange as it might seem—would be accomplished through the jealousy and hatred of his brothers. Not that God originates rivalry and strife! But He can turn around the acts of evil men and use them to carry out His good purpose, demonstrating the truth that “in all things God works for the good of those who love him” (Romans 8:28).
◊ Scan Genesis 32–38 to get a general grasp of the lesson material. As you read, notice especially the changing geographical focus. Also, be alert to Jacob’s critical spiritual encounters and observe how they prepare him for encounters with people of whom he is afraid and situations that threaten his peace and family harmony.
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◊ Study the lesson according to your established procedures. ◊ Locate on the map places that are mentioned in the lesson. ◊ Take the self-test at the end of the lesson and check your answers as usual.
the objectives...
12.1 Identify changes in Jacob’s attitude prior to meeting Esau, and the reasons for these changes. 12.2 Explain how Jacob exchanged two natural weapons for four spiritual ones. 12.3 Give five possible meanings for the name Israel and three of its uses in the Bible. 12.4 Explain the change in Esau’s attitude toward Jacob, and apply this to problems in human relations today. 12.5 Apply two lessons for Christian parents from the events at Shechem. 12.6 Identify the steps in the consecration of Jacob’s family after the tragic events at Shechem. 12.7 Give the circumstances related to the deaths of Rachel and Isaac. 12.8 Explain why Joseph’s brothers hated him and how God helped him in the situation. 12.9 Give three reasons the record of Judah and Tamar makes a valuable contribution to God’s Word.
the outline...
1 Crises and Changes a Change of Circumstances b Change in Weapons c Change of Name d Change in an Enemy
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2 From Shechem to Bethel a Rape and Revenge b Consecration of the Family 3 Jacob’s Sorrows a Deaths of Rachel and Isaac b Joseph Sold by His Brothers c Judah and the Canaanites
Objective
12.1
Identify changes in Jacob’s attitude prior to meeting Esau, and the reasons for these changes.
Crises and Changes crises emotionally significant events or radical changes in life
Genesis 32:1–33:17
Jacob’s life seems to have been filled with crises* in which God intervened to protect and help him. From the first, one of his problems was dependence on his own intelligence. His very name, Jacob (Heel-grabber), was a prophetic reminder of his tendency to grasp advantages for himself, whatever the results were for others. This basic selfishness was seen in the way he took first the birthright and then his father’s blessing away from Esau. And Esau had not forgotten; so Jacob would have to face the consequences of his past sins. As you read these chapters in Genesis, try to imagine the feelings of Jacob as he sends his messengers to Esau and waits for their return. Think of similar crises in the lives of people today. Look for principles that can bring about a reconciliation between people who hold resentment or anger toward each other. For one thing, we will find that surrender to God brings changes in circumstances, weapons, character, and enemies.
Genesis 32
wily crafty, tricky
Change of Circumstances
When Jacob and his company were nearing what we might consider the borders of the promised land, a band of angels met him. What a welcome and encouragement! Seeing these celestial beings, Jacob knew that Jehovah would protect him in the dreaded encounter with Esau. He was reassured of the promise at Bethel, “I am with you and will watch over you wherever you go, and I will bring you back to this land” (Genesis 28:15). Greatly encouraged by the knowledge that his camp was not alone, Jacob called the place Mahanaim or “Two Armies.” However, Jacob needed more spiritual preparation to enter the land of inheritance. Although he had spent twenty years in the school of discipline, he still relied heavily on his own craftiness and strength to get what he wanted. Thus he needed to have his self-sufficiency destroyed to teach him to depend wholly on God. The wily* Jacob-nature had to be broken. A new nature had to be given him so he could receive the full blessings of God and take his place in the divine plan. We see God’s hand doing this in 1) the threat of death in the
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approach of Esau and his army, and 2) Jacob’s struggle with the angel. These produced changes in his circumstances, weapons, character, and enemies. 1 In your opinion, why did God give Jacob the vision of angels at Mahanaim (Psalm 34:7)? ................................................................................................................................ ................................................................................................................................
tactful having or showing a keen sense of what to do and say in order to maintain good relations
2 According to 2 Kings 6:15–17 and Psalm 34:7, the message of Mahanaim for us today would be that a) angels are especially important in mediating salvation. b) angels await the call of God’s people in times of need. c) God sends His angels to protect and care for us. d) God used angels in Old Testament times but He uses other means today to serve His people. Up to this point Jacob has counted largely on his own shrewdness and strength, but now he feels that he is in mortal danger. His own devices cannot save him. The tactful* message sent to Esau, in which Jacob presents himself as an inferior reporting to his superior and hoping for his approval, receives not one word of reply. Moreover, Jacob’s messengers hurry back to tell him that Esau is coming to meet him, accompanied by four hundred men. It seems that Esau is determined to avenge the wrong that Jacob did him twenty years before. Jacob, fearful and distressed, still maintains his presence of mind. He divides his camp into two companies so that, if Esau attacks one, the other may escape.
Figure 12.1 In this critical hour Jacob turns to God and intercedes as never before for His help. His prayer reveals that the long years of discipline with Laban have not been in vain. He pleads with the God of his fathers on the grounds that God has commanded him to return to the land and to his relatives (including Esau) and has promised to prosper him. Jacob fully recognizes his own unworthiness and he confesses that only God’s grace and goodness have changed the possessionless shepherd into the owner of two companies. Yet, Jacob does not clearly confess his sins of the past. He does not realize that it is Jacob, and not Esau, who is his own worst enemy. Jacob’s scheming, selfishness, and deceit made it necessary for him to leave Canaan. Now he must humble himself, think
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of the welfare of others, be generous with his possessions, and establish a good relationship with his brother before he can return to the promised land. Jacob frankly confesses his fears to the Lord, asks for His help, quotes His promise, and then sets out to do whatever he can to appease his brother. He selects a most generous present of goats, sheep, camels, donkeys, and cattle. All were in proper proportions for breeding—580 animals in all. He sends them in separate droves with instructions for their presentation in the most effective way possible to gain the favor of Esau. He acts shrewdly and according to the proverb, “A gift opens the way for the giver and ushers him into the presence of the great” (Proverbs 18:16). 3 List at least three good qualities in Jacob’s prayer. ................................................................................................................................ ................................................................................................................................ 4 Although Jacob’s prayer has several good qualities, it seems to lack the important aspect of a) confession of past sins. b) deep fervency. c) full faith. d) complete dependence on God.
reconcile to restore to friendship or harmony
homage honor; flattering attention; a reverential regard
5 Circle the letter preceding each TRUE statement. a In chapter 32 Jacob appears to trust too much on his own shrewd tactics rather than to depend fully on the Lord. b In Jacob’s struggle at Peniel, the angel was apparently teaching him not to trust in himself but to trust wholly in God. c The limp that Jacob sustained could be a symbol of his broken self- sufficiency. d Our lesson in this is that we prevail with God when we are broken, touched, and humbled by Him. e Jacob shows a lack of faith in setting out to reconcile* his brother by sending a gift to him before they met. We might be tempted to criticize Jacob for trusting in his own methods more than in the Lord for protection. But “prayer does not necessarily result in inaction” (Leupold, p. 869). The extravagance of his gift may suggest that his faith in God’s intervention is weak, but there is no guarantee that the gifts will take away Esau’s resentment and hatred. He can easily kill Jacob (as he had vowed to do) and take all his possessions. Jacob is in a great crisis. He cannot flee because of his slow-moving family and flocks; so every human resource seems inadequate. Only God can help him! God does help him! God leads him to renounce openly the selfish ambitions of his youth. He has struggled and cheated to get the superiority over his brother— his birthright, the special blessing, and God’s promise that Esau would serve him. But now he sends gifts as homage* from a servant to his master, tokens of submission to a ruler. The driver of each herd is to speak to Esau about “your servant Jacob” who sends gifts to “my lord Esau” (Genesis 32:18). Then as Jacob meets Esau, he bows down to him seven times. How God has changed the circumstances (as well as character) to make reconciliation possible between
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them! And we see in the answer to Jacob’s prayer that God really changes the circumstances in establishing good relationships between the brothers. 6 State the symbolism you see in the way Jacob met God and his brother before entering Canaan. ................................................................................................................................ ................................................................................................................................ 7 Evaluate Jacob’s changed attitudes and circle the letter preceding each one which you feel would help us enter God’s place of full blessing. a Recognizing God’s care b Praying about the situation c Surrendering to God and His will d Recognizing our weakness and His strength e Facing our problems and persons offended at us f Humbling ourselves instead of acting superior g Being generous and acknowledging our faults h Considering the welfare of our family and doing everything possible to be at peace with all 8 How would the changed attitudes noted in Study Question 7 affect family relationships and happiness? ................................................................................................................................ ................................................................................................................................
Objective
12.2
Explain how Jacob exchanged two natural weapons for four spiritual ones. Genesis 32:21–26
Change in Weapons
Perhaps Jacob tries to create the impression of courage and confidence as he takes his family over the Jabbok River. Then he stays behind alone, probably to pray. Suddenly he feels a hand on his shoulder, and a stranger begins to wrestle with him. The struggle goes on the rest of the night as neither one seems able to subdue the other. Then, with one touch, Jacob’s mysterious opponent cripples him, making him helpless. But Jacob, recognizing the supernatural nature of the stranger by the miracle that crippled him, clings to him tightly and weeps in desperation and pain. The angel asks Jacob to let him go. Jacob replies, “I will not let you go unless you bless me” (v. 26). What is the significance of Jacob’s struggle until daybreak? It is a picture of what God has been doing all of Jacob’s life. MacLaren suggests that Jacob’s disappointments, his successes, and all of the swift changes of life were God’s attempts to lead him to yield himself completely and bow to God’s will. Now, in his struggle with the stranger, we see God striving with him in the anxieties which gnawed at his heart and in the fear of the morrow (p. 225). God’s purpose in striving with Jacob is to bless him. Jacob, on the contrary, has struggled across the years to win a blessing for himself at the cost of others.
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He has wrestled in his own strength to outwit his adversaries and gain his own ends. Now, in his helplessness, he suddenly sees how useless his efforts have been and how powerful his opponent is. God does not want to crush him, which He could do in an instant, but rather wants to conquer Jacob by getting him to surrender his will. God teaches him the weakness of human strength and the insufficiency of human wisdom, in order to give him divine strength and wisdom. At this point Jacob gives up his natural weapons of human cleverness and self-sufficiency for the spiritual weapons of 1) godly desire, 2) prayer, 3) submission to God, and 4) dependence on God. Realizing that he is wrestling with a divine being, Jacob cries, “I will not let you go unless you bless me” (Genesis 32:26). Hosea says of Jacob, “He struggled with God . . . with the angel and overcame him; he wept and begged for his favor” (Hosea 12:3–4). Jacob’s struggle seems to imply strength; his weeping and begging the angel’s favor seem to imply weakness. But in the spiritual realm we see they are just the opposite. Jacob prevails by grasping the hand that has broken him and by receiving power from this divine being who is his best friend. He conquers by yielding. He finds divine strength when he discovers his utter human weakness. With this, a new day is dawning for Jacob!
Figure 12.2 9 Briefly answer the following questions on Jacob’s natural and spiritual weapons. a What were two natural weapons with which Jacob had defended himself through the years? .......................................................................................................................... b How had these weapons failed him in the past, making God’s help and intervention necessary? .......................................................................................................................... .......................................................................................................................... c Name four spiritual weapons that Jacob found to be more effective. .......................................................................................................................... d Are these weapons the kind that most people could and should develop? Or are they the kind of weapons that all the people of God need to have and use? .......................................................................................................................... ..........................................................................................................................
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Objective
12.3
Give five possible meanings for the name Israel and three of its uses in the Bible. Genesis 32:27–32
Change of Name
When the crippled patriarch cries out to the divine messenger for a blessing, how does the angel answer him? First, He makes Jacob confess what he is, “What is your name?” (v. 27). Jacob responds by saying, “Jacob—Supplanter, Heel Grasper” (v. 27). The angel replies, “Your name will no longer be Jacob, but Israel, because you have struggled with God and with men and have overcome” (v. 28). A new name given by the Lord indicates a changed spiritual character or a new standing before God (John 1:42). Bible scholars differ about what Israel means. Isra is similar to the word for “prince, power, ruler.” And el means “God.” So, some interpret it “prince of God,” “power with God,” or “he will rule as God.” Others take the meaning from the verb used: “prevailed, struggled, overcame, persevered.” That gives us these interpretations: “he struggles with God,” “soldier of God,” “contender with God,” “God strives,” “God perseveres.” We could add “God overcomes” or “overcomer with God.” This reminds us of the wonderful promises to the overcomer in Revelation 2 and 3. Perhaps God wants us to experience all the possible meanings of the word. We are the Israel of God (Galatians 6:16), but it is only as we let God conquer us that we can be overcomers with Him.
Figure 12.3 The course of Jacob’s life from this point on is different. There will be moments when he gives way to some traits of the old life, and then he will be called Jacob again. But in general he is deeply devoted to God now and claims his new name. The name Israel will also be given to the patriarch’s descendants, to the nation that comes from them, and (during the period of the divided kingdom) to the ten northern tribes. And in the New Testament we see the Israel of God (Galatians 6:16) made up of both Jews and Gentiles, “the company of believing men, who have been overcome by God, and have prevailed with God” (MacLaren, p. 230).
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Figure 12.4 Although the messenger will not tell His name, Jacob is fully convinced that He is the Lord. He names the place Peniel (face of God) to perpetuate the memory of his decisive, turning-point experience. His vision of God was probably dim because the messenger left before daybreak, yet he has seen the face of God and lived! Israel’s limp will always remind him of the struggle at Peniel. Perhaps it symbolizes the breaking of the Jacob nature. The Psalmist says, “A broken and contrite heart, O God, you will not despise” (Psalm 51:17). With Paul we can say, “When I am weak, then I am strong,” because the Lord assures us, “My power is made perfect in weakness” (2 Corinthians 12:9–10). 10 Circle the letter preceding each TRUE statement. a The name Peniel or Penuel means “representative of God.” b Whereas the touch of God usually brings healing, in this case it crippled Jacob probably to remind him of his experience and to trust in God instead of his own resourcefulness. c It was essential for Jacob to be forced to confess what he was— Supplanter, Heel Grasper—before he could be what God wanted him to be. d When the Lord gives one a new name, it indicates a changed spiritual character or a new standing before God. e From this point on Jacob’s life is different; consequently, he never gives way to the traits of his old life again. f Israel’s limp seems to symbolize the breaking of the old Jacob nature. 11 All of the following selections but one are possible meanings of the name Israel. Which one is NOT? a) Prince of God, he struggles with God, contends with God b) He will rule as God, power with God, God wrestling, soldier of God c) God is my Judge, who is as God is, judging with God d) God strives, God perseveres, God overcomes, overcomes with God 12 The name Israel is used to refer to a) the patriarch Jacob and the twelve tribes of Israel. b) the nation of Israel and the ten northern tribes of the divided kingdom. c) the church. d) all of the above: a), b), and c). e) only what is noted in a) and b).
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Objective
12.4
Explain the change in Esau’s attitude toward Jacob, and apply this to problems in human relations today. Genesis 33:1–17
massacre the killing of a number of usually helpless or unresisting human beings
obeisance a movement of the body made in token of respect or submission
reluctant opposing, holding back lavish expended or produced in abundance; profuse
Change in an Enemy
After Jacob’s struggle with the messenger of the Lord, the meeting with Esau is very different from what both brothers anticipated. Love replaces the long-held hatred and fear, and there is a joyful reunion instead of a battle or massacre*. The patriarch succeeds with his offended brother because he has first prevailed with God. “When a man’s ways are pleasing to the Lord, he makes even his enemies live at peace with him” (Proverbs 16:7). The great obstacle to living in the land of inheritance with the self-sufficiency of Jacob has been dealt with, and now the patriarch is given free entry into Canaan. When Jacob sees Esau approaching with his four hundred men, he arranges his family like a procession, with himself heading it and Rachel and Joseph at the far end. The patriarch humbles himself before Esau with a sevenfold obeisance* such as one would give in homage to a king. It seems that he is acknowledging his guilt toward Esau and expressing his desire to be forgiven. All the resentment and bitterness on Esau’s part are forgotten as he sees his twin brother—a cripple, limping along, and bowing down humbly before him. Like the father in Jesus’ parable of the prodigal son (Luke 15:11–32), Esau runs to meet Jacob, throws his arms around him and kisses him. Both men are deeply moved. Esau is reluctant* to accept Jacob’s lavish* gift. His reconciliation with his brother is sincere and not to be bought. Besides, he is rich and does not need Jacob’s herds and flocks. But Jacob insists. In Esau’s smile of brotherly love, Jacob feels he has seen the face of the God who met him at Peniel. The Overcomer has changed Esau’s heart. So he insists that Esau receive his gift, and Esau accepts it as a confirmation of their reconciliation and friendship. The happy reconciliation is not without its dangers, though. Esau offers to travel with Jacob and to let the men he has brought with him serve as an escort for Jacob’s party. Jacob politely declines the offer as unnecessary. A caravan with young children, sheep, and newborn calves could not keep up with Esau and his horsemen. Besides, after the long journey from Paddan Aram, both the people and the livestock need to rest and recuperate before continuing on to either Seir or to Isaac’s home in southern Canaan. Maybe Jacob does intend to visit Seir some day (Genesis 33:14), or he may be using a courteous deception in order to avoid offending his brother. Jacob may realize that there is little basis for partnership between a man consecrated to the purposes of God and a man completely lacking in spirituality. Besides, God has told him to go back to his native land (31:3, 13). Canaan, not Seir, is his destination. From Jacob’s example we can learn a lesson about the right balance between friendship with unbelievers and scriptural separation. Jacob now has a good relationship with his brother, but it is best for each to go his own way. Thus, Esau returns to Seir, while Jacob turns north and settles for a time at Succoth. There he builds himself a house and shelter for his livestock.
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13 While it appears that Esau was coming to kill Jacob and take his possessions, he underwent a sudden change in attitude because apparently a) God took away his hatred and resentment and restored his brotherly love. b) he was pacified by the gift Jacob had sent ahead to him. c) he was aware that if he murdered his brother, it would kill his aged father Isaac. d) God had revealed to him that he must not touch Jacob. 14 Suppose you and a friend or a member of your family have had a quarrel and now will have nothing to do with each other. What could you do to restore good relationships? ................................................................................................................................ ................................................................................................................................
Objective
12.5
Apply two lessons for Christian parents from the events at Shechem.
From Shechem to Bethel Genesis 33:18–35:15
Jacob is now in the promised land with his family and all of his possessions. Very quickly he finds that problems still face him and his family. But God is with him and meets his every need.
Genesis 33:18–34:31
Rape and Revenge
At last Jacob leaves Succoth, crosses the Jordan River and is back in Canaan; however, he does not go on to Bethel and from there to his father’s home. He probably intends to in the future, but the rich pastures of Shechem and the possibilities for commerce attract him. He buys land and settles down. His purchase of the land shows faith in God’s promise that Canaan will some day be given to him and his descendants. While it is impossible to know how long Jacob lived in that area, it appears that he stayed in Succoth and Shechem for about ten years. Jacob erects an altar in grateful recognition that God has fulfilled His promise to bring him back to Canaan (28:15). Dedicating the altar to El-EloheIsrael (giving it this name), he publicly fulfills his vow that the Lord would be his God (28:21). He uses his God-given name, Israel, and commemorates his experience at Peniel. The title, “God, the God of Israel,” is a permanent witness to his household and the Canaanites. However, we have no record that God communicates with him there or guides him to settle down at Shechem. Like Lot, he is to find that the attractions of the city and the influence of its people will have tragic results. Dinah acted rashly in venturing out to visit the women of the land. She should have known that the Canaanite men would sexually molest and take into their harem any unprotected girl they found (20:2; 26:7). As a Hivite prince and “the most honored of all his father’s household” (34:2, 19), Shechem may have
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vengeance punishment inflicted in retaliation for an injury or offense
felt also that he had special privileges with any unmarried woman. It is not clear whether Shechem violently raped Dinah or just seduced her, but he fell in love with her. So he took her to his house, and kept her there (34:17, 26). Meanwhile he tried to comfort her by promising to marry her, and he asked his father to make the necessary arrangements with Jacob for the marriage. Jacob acted in accord with the custom of having the older brothers arrange for the marriage of their sister (24:34–61). Shechem’s father, Hamor, offered to pay any price they asked for the dowry. As ruler, he also offered them all the privileges of citizens of the community—trade, intermarriage, and owning property (34:8–10). Then he convinced the men of the city that they would get Jacob’s wealth if they let their daughters marry his sons. At this point the chosen line was in danger of becoming one people with the wicked Canaanites. Jacob’s sons did right in refusing to give Dinah to Shechem for a lavish dowry and citizenship among his people. They were not going to sell the birthright of the covenant people for the Canaanite gifts. But their deceit and cruel vengeance* was wrong. The anger of Simeon and Levi on hearing of Shechem’s deed shows that their moral standard was much higher than that of the Canaanites, at least as far as sexual abuse was concerned (v. 7). They were justified in wanting to rescue their sister. Shechem’s crime deserved punishment. But Simeon and Levi (probably with the help of their herdsmen servants) violated the principle of just or equal punishment for a crime. Their murderous vengeance in killing all the men of the city was far worse than Shechem’s crime. Their treachery—using the sign of their religion in their deception of the people—was absolutely unjustifiable. Jacob’s reproof of Simeon and Levi overlooks the moral wrong of the massacre and plunder. His main concern was the danger to his family as a result of their crime (34:30). Many years later, on his deathbed, he revealed his feelings about their violence. His final prophecy about Simeon and Levi was, “Cursed be their anger, so fierce, and their fury, so cruel!” (49:7) The whole shameful episode of unrestrained passion, treachery, and massacre at Shechem shows how close Jacob came to failure in maintaining the separation of the covenant line. Apparently he was willing to accept Hamor’s proposal and become one people with the Canaanites (34:8–10). It took the tragedy at Shechem to save him from drifting into an unholy partnership and to open his ears to the divine call to return to Bethel. 15 The danger to the covenant family in Hamor’s proposal to Jacob and his sons was in a) Jacob’s losing his wealth to the Canaanites. b) being detained by the Canaanites. c) the temptation for greater trade and wealth. d) being absorbed into Canaanite culture.
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16 Circle the letter preceding each TRUE statement. a Jacob had an active part in the Shechem massacre. b The massacre shows that Jacob had not trained his sons well and had little control over them. c Jacob’s main concern was about the moral wrongness of the massacre and plunder. d Knowing that this incident could provoke the Canaanites to attack reminded Jacob of the times God had protected him in the past. What happened at Shechem also shows us some of the weaknesses in Jacob’s family life. It seems he had been too busy raising sheep and breeding cattle to give his children the attention they needed. Like some people today, he seemed more concerned about the proper breeding of his stock than about the choice of life-partners for his sons and daughters. In pitching his tents close to Shechem, he was exposing his sons to the influence of life there and his daughters to the dangers there. He seems to have lost control over his sons. Also, he failed to give Dinah the warning and protection she needed. But the problem goes back further than Shechem. From their childhood Simeon and Levi had seen and heard examples of deception. And the problems in a polygamous family—the rivalry and antagonism—affected the children and made their moral training more difficult. Leupold comments: “All true spirit of discipline was cancelled by the presence of two wives and two handmaidens . . . practically four wives” (p. 912). Anger and violence need to be controlled in the child if they are not to master the man. 17 Answer the following questions concerning the family example on children. a What example of murderous anger and plotting of vengeance had Jacob’s family given his sons? .......................................................................................................................... b How do you think children today are influenced by watching much violence on television? .......................................................................................................................... c Why is it important for Christians to let God free them from anger? (Colossians 3:8) .......................................................................................................................... .......................................................................................................................... 18 What two lessons for Christian parents would you draw from what happened at Shechem? ................................................................................................................................ ................................................................................................................................
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Objective
12.6
Identify the steps in the consecration of Jacob’s family after the tragic events at Shechem. Genesis 35:1–14
Consecration of the Family
Jacob’s concern for the safety of his family and the voice of God calling him back to Bethel achieved what fear of social absorption by the Canaanites had not done. And so the patriarch ended his long residence at Shechem where the covenant family was in such moral danger. Jacob had delayed too long on his way back to the place where God had first revealed himself to him at a critical moment of his life. He had long neglected the spiritual emphasis which should mark an heir of the covenant. Now, he determined to return to the holy place and commit himself fully to God. Asserting his patriarchal authority, Jacob commanded his family and servants to get rid of the pagan images and earrings they wore as charms. No doubt this included the teraphim that Rachel had stolen from Laban, images that his servants had brought from Paddan Aram, and any gods from Shechem taken with the captive women in the plunder of the city. Jacob also ordered his family and all who were with him to purify themselves ceremonially by bathing and putting on clean clothes (as a symbol of cleansing from sin inwardly and having a clean new life outwardly). After burying their idols and charms and purifying themselves, Jacob’s family members turned their backs on Shechem and set out for their Godappointed refuge—Bethel, the house of God. The Lord responded to their reconsecration by protecting them from the vengeance of the enraged Canaanites (35:5). At Bethel Jacob built an altar to renew the dedication he made there some thirty years before. Why do you suppose he named the altar El-Bethel (God of Bethel)? It seems he was saying he had returned to the God of Bethel and not just to the sacred site, the house of God. 19 Circle the letter preceding each of the following completions that is TRUE. We see evidence of Jacob’s repentance in Genesis 35:1–4 in a commanding his people to purify themselves. b reproving his sons for their unbridled anger against Shechem. c making his people get rid of their idols and charms. d obeying immediately the Lord’s instruction to go to Bethel. e taking a strong stand against his sons’ cruel vengeance on the Shechemites. 20 What symbolism or spiritual application do the purification and changing of garments have that we see in Genesis 35:2? (See Colossians 3:9–14.) ................................................................................................................................ ................................................................................................................................
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21 How is the consecration of Jacob and his family rewarded (Genesis 35:5–15)? ................................................................................................................................ ................................................................................................................................ We do not know how long Jacob and his family stayed at Bethel. The death of Deborah, Rebekah’s nurse, added a solemn association to the holy place. (She had probably gone to join Jacob’s family after the death of Rebekah.) There God appeared again to Jacob assuring him that his new name, Israel, “would be a constant reminder of his new character, his new relation with Jehovah, and his kingly walk in the divine way of life” (Yates, p. 37). Also, in reconfirming the covenant to Jacob, God said that the patriarch’s descendants would inherit the land of promise. They would not be a mere tribe but rather a community of nations with kings to rule over them. In revealing himself to Jacob, God used His title El Shaddai (God Almighty) to emphasize that He was able to carry out His promises and supply every need of the covenant family. Jacob gratefully set up a stone pillar as a memorial and not only poured oil on it as he had done thirty years before (28:18), but also consecrated it with a drink offering. He renewed the name of the site, probably to teach his family to call it Bethel instead of by the original name, Luz. 22 What similarity do you see between the steps Abraham took in accepting the covenant (Genesis 17:23–27) and the step Jacob took in consecrating himself at Bethel (Genesis 35:1–15)? ................................................................................................................................ 23 Answer the following questions concerning Jacob’s vow and his Bethel experience. a Did Jacob wait until he returned to Bethel to fulfill the vow he had made there? .......................................................................................................................... .......................................................................................................................... b What significance did Jacob’s return to Bethel have for him and for us as well? .......................................................................................................................... .......................................................................................................................... 24 Suppose you are preaching or teaching on the subject of consecration. Compare the steps Jacob’s family took with those we need to implement in our Christian experience. ................................................................................................................................ ................................................................................................................................ ................................................................................................................................
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25 We have seen that before Jacob renewed his consecration, he had to prepare himself and his family. It was necessary for family members to take a close look at their customs, behavior, and attitudes that did not glorify God. With this in mind, answer the following questions. a Do you know Christians who still keep images, charms, or pictures that they used to pray to? What do people in your area use for “good luck”? .......................................................................................................................... .......................................................................................................................... b What should Christians do about such things? .......................................................................................................................... ..........................................................................................................................
Objective
12.7
Give the circumstances related to the deaths of Rachel and Isaac.
Jacob’s Sorrows
Genesis 35:16–38:30 In this passage of Scripture we see Jacob experiencing some of the saddest events of his entire life. In fact, if the story of Jacob ended here we would say that of all men, he had the most troubles. See how his experiences relate to those you have gone through.
Deaths of Rachel and Isaac Genesis 35:16–37:1 Jacob was being purified in the school of sorrow, which began with the rape of Dinah and ended with his move to Egypt. The treachery and violence of Simeon and Levi had given him a bad name among the Canaanites. The death of his mother’s beloved nurse, Deborah, was likewise an occasion of weeping. Then, as Jacob and his family moved south from Bethel, a heavier blow struck. Rachel, who had provided the inspiration and love in Jacob’s life, died in childbirth. As her life was ebbing away, she named her new son Ben-Oni, “Son of My Trouble.” But Jacob would not let his son go through life with such a sad name; so he renamed the child Benjamin, “Son of My Right Hand.” This might also be translated “Son of Good Fortune” because “the right side was commonly regarded as the stronger and more honorable and so came to symbolize good fortune” (Leupold, p. 924). From the patriarch’s viewpoint, Benjamin’s birth was a token of good fortune because it brought the number of his sons to a perfect twelve. The number of twelve is significant in both Testaments. God’s people are represented by the twelve tribes of Israel and by the twelve apostles (Revelation 21:12–14). Does it not seem especially sad that Rachel, whose greatest longing was to have children, should die in giving birth to a son? Her tragic death and concern for her child provide the background for the poignant lament of Jeremiah 31:15. There she is pictured as weeping over the destruction of her children (the descendants
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of her grandson Ephraim). This same lament is applied to the destruction of the infants in Bethlehem (Matthew 2:16–18), where Rachel symbolizes all the sorrowing mothers. Rachel was buried on the way to Bethlehem, by the road from Bethel to Hebron, although the exact site is now unknown. Jacob apparently joined Isaac in Mamre and settled there as his father’s chief heir. Isaac lived some 12 years after this and died at the age of 180. His death brought Jacob and Esau together to bury their father at Machpelah. The only reference to the division of the inheritance is that both brothers now had so much livestock that the pastureland was not enough for it all. So, Esau took his part and definitely moved to Seir where he had been living before (Genesis 32:3; 36:6–9). Genesis 36 follows the literary pattern of winding up the record of a secondary character before continuing the history of the chosen line. The account shows how God’s revelation about Esau (25:23) and Isaac’s blessing on him were being fulfilled (27:39–40). The brotherhood of Edom and Israel is remembered throughout the Old Testament. 26 Circle the letter preceding each TRUE statement. a Rachel died and was buried on the way to Ephrath or Bethlehem. b Rachel died in childbirth as her son Benjamin was born. c Rebekah’s beloved nurse died before the family moved from Bethel. d Jacob changed the meaning of his youngest son’s name from “Son of my strength” to “ Son of my right hand.” e Jacob returned to Mamre and lived with his father Isaac for some time before Isaac died. f Isaac was buried in the cave of Machpelah next to Abraham and Sarah and his wife Rebekah. g Esau took his inheritance to Seir because he did not want to see God’s covenant blessings come on Jacob. h Scripture records that both Judah and Reuben were involved in immorality. i Esau’s descendants are called Edomites throughout the Old Testament.
Objective
12.8
Explain why Joseph’s brothers hated him and how God helped him in the situation. Joseph Sold by His Brothers Genesis 35:21–22; 37 We have seen the undisciplined, violent, and deceptive actions of Jacob’s sons, Simeon and Levi. After Rachel’s death, Reuben added to his father’s sorrow by his incestuous relation with Jacob’s secondary wife. Reuben paid dearly for his conduct. It cost him the privileges of the birthright (49:4). Then in chapter 37 we learn of the bad conduct of most of the other sons of Jacob and his grief over the loss of Joseph. First, we see seventeen-yearold Joseph helping the sons of Bilhah and Zilpah (Dan, Naphtali, Gad, and Asher) take care of Jacob’s flocks. These half-brothers were not much older than Joseph and had probably been his childhood companions. But Joseph was
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shocked by the coarseness of their conversation and behavior and told his father about it. This made them hate Joseph as a talebearer. Reporting the bad things that others are doing quickly brings the ill will of those who are exposed. But there are times when to keep quiet makes a person an accomplice in the wrong doing. Joseph no doubt felt that his father had a right to know what was happening in his family. The resentment of his brothers shows that his purity was an obstacle to their evil way of life. To make matters worse, Jacob openly showed his favoritism for Joseph, the son of his beloved Rachel. MacLaren comments: The history of Jacob’s household strikingly illustrates the miserable evils of polygamy, which makes families within the family, and turns brothers into enemies. . . . Perhaps, if Bilhah’s and Zilpah’s sons had had a little more sunshine of a father’s love, they would have borne brighter flowers and sweeter fruit (pp. 235, 237). The jealousy of Joseph’s brothers reflected their mothers’ envy of Rachel. Perhaps they could have forgiven Joseph for being Rachel’s son and Jacob’s favorite if he had been like them. But Joseph’s high ideals in contrast with their sinfulness increased their hatred and his father’s love for him. Perhaps Joseph was the only son with whom Jacob could feel a spiritual fellowship. The most obvious act of Jacob’s partiality was giving Joseph a beautiful robe of the type used by nobility. Shepherds and other workers usually wore shortsleeved tunics reaching to the knees. The robe of Joseph, reaching to the ankles and with sleeves to the wrists, was the kind used by the officials, priests, and rich people who did not have to work manually. The robe indicated that Joseph would not have to work like they did. They may have suspected that their father planned to give the birthright privileges to his favorite son. Joseph’s dreams of his future greatness increased his brothers’ hatred toward him. It seems he told them to his family in a guileless way, just as any of them might tell of a strange and interesting experience. His brothers attributed the dreams to Joseph’s pride and ambition, but they may have secretly feared that they had some divine significance (Genesis 37:20). Jacob became angry and rebuked Joseph after hearing about the second dream; however, Jacob kept thinking about the dream. While God had given Joseph the dreams, probably to encourage him to trust in His divine plan during the dark days ahead, Joseph did not use wisdom in telling his brothers what the Lord had revealed to him. Someday, however, it would be a witness to them (and to us) of God’s foreknowledge and power to work out His plan. 27 The hatred of Joseph’s brothers was based most correctly, on Joseph’s a) high moral ideals, dreams of his future greatness, and his father’s favoritism. b) pride, ambition and the beautiful robe given by his father. c) his dreams, his coat of many colors, and the jealousy of Jacob’s other wives. d) talebearing, envy of Bilhah and Zilpah, and Jacob’s favoritism. The series of events that follow clearly show God’s hand in taking Joseph to Egypt—as well as the hard-hearted wickedness of his brothers. Evidently neither Jacob nor Joseph realized how deep their hatred was, or Jacob would
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never have sent Joseph to see how they were doing and to bring back a report to him. Shepherds moved over a wide area to find good pasture for their flocks. Jacob’s brothers were in the area of Shechem, about 50 miles (80 km) north of Hebron, possibly because Jacob owned land there. Then they moved on to Dothan, about 15 miles (21 km) north of Shechem. When the brothers saw Joseph coming, his long robe waving in the wind, their hatred reached its climax. They decided to kill him and put an end to the young dreamer’s pretensions. But Reuben, being the oldest, was especially responsible for his brother. Hoping to save Joseph’s life, Reuben persuaded his brothers not to kill Joseph violently but to throw him into a cistern and let him die there. (The cisterns were built to collect rain water and were bottle shaped with a small opening at the top. Very old cisterns about 3 meters—or 10 feet— deep are still found in the area of Dothan). Reuben left the group, probably to tend to the flock, planning to return later alone to free Joseph and send him back home (vv. 21–22). We see the spirit of the other brothers as they sat down to eat, indifferent to their brother’s cries from the cistern. MacLaren comments: “What a grim meal! And what an indication of their rude natures, seared consciences, and deadened affections!” (p. 243). Just then a caravan appeared in the distance. The plain of Dothan separates the hills of Samaria from the Carmel range, providing an easy pass for travelers from Bethshan and Gilead on their way to Egypt. When Judah saw them he had an idea: Why be guilty of Joseph’s death when they could get rid of him by selling him as a slave? Was he less cruel than his brothers? Or did he merely combine hatred with a desire for profit? We do not know. The traders in the caravan were Ishmaelites or Midianites. These terms are used interchangeably, and both of these desert peoples were descendants of Abraham. Some commentators point out that the traders may have been Ishmaelites who lived in the land of Midian and so were called Midianites too. These merchants were happy to add a valuable young slave to their cargo of spices which were probably to be used for embalming in Egypt. The twenty shekels of silver that they paid for Joseph resulted in two shekels for each of the ten brothers. They probably went back to their meal congratulating themselves for having combined humane treatment of their brother with a profitable business deal. Reuben tore his clothes in a sign of grief when he came back and found Joseph gone. But the brothers, who had kept Joseph’s robe, stained it with blood and used it to convince their father that a wild animal had killed Joseph. Their words “your son’s robe” (Genesis 37:32) shows that they had disowned their brother and cared little about how harsh the news was to their aged father’s ears. No doubt Jacob’s loss of his most loved son and main source of comfort since Rachel’s death was a terrible blow. But his refusal across the years to be consoled is unworthy of a person who places his hope in God. True, there is a place for grief in a believer’s life, for even Jesus wept, nevertheless, the believer should bow to God’s sovereignty in all matters of life and death. As Jacob was later to see, his loss of Joseph was only temporary and a part of God’s plan for the good of the family.
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28 Answer the following questions concerning Jacob, Joseph, and his brothers. a Give three reasons why Joseph’s brothers hated him. .......................................................................................................................... b Why was Jacob partial to Joseph (35:24; 37:2–3)? .......................................................................................................................... .......................................................................................................................... c What were Joseph’s dreams and interpretation? .......................................................................................................................... .......................................................................................................................... 29 Dan, Naphtali, Gad, and Asher especially hated Joseph because a) he had received a special gift from their father. b) of the jealousy instilled by their mother. c) he told Jacob of their immoral behavior. d) they hated his stories of special dreams. 30 Answer the following questions that relate to Jacob’s favoritism. a Trace the results of Jacob’s favoritism and his sons’ jealousy of Joseph. .......................................................................................................................... .......................................................................................................................... b How can we overcome jealousy and hatred (Psalm 37:1–7; Colossians 3:5,12–13; 1 Peter 1:21–23)? .......................................................................................................................... .......................................................................................................................... 31 All of the following but one are evidence of God’s care for Joseph and the covenant family in Genesis 37 (50:19–20). Which one is NOT one of these evidences? a) God gave Joseph dreams to encourage him in the years ahead. b) God sent the brothers to Dothan on the caravan route to Egypt. c) God let Reuben keep the brothers from killing Joseph. d) God sent the merchant caravan at just the right moment and prompted Judah to suggest the sale. e) God sent Joseph to Egypt to save the lives of the family and many others during the coming famine. f) God sent Joseph to Egypt to correct his arrogance and lack of wisdom in his family life.
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Objective
12.9
Give three reasons the record of Judah and Tamar makes a valuable contribution to God’s Word. Genesis 38
debased lowered in character, status, esteem, or quality
levirate marriage refers to the marriage of a widow by a brother of her deceased husband
Judah and the Canaanites
Before continuing with the story of Joseph, Genesis 38 gives us one more picture of the chosen family in Canaan. The purpose is probably to give the genealogy of the chosen line and to show the increasing danger of absorption by the Canaanites. Judah, a leading member in Jacob’s family, was destined to become the forefather of Israel’s royal tribe and an ancestor of the Messiah. We see him going into partnership with the Canaanites, intermarrying with them, and adopting some of their debased* standards of morality. This meant that God’s purpose, including the plan of redemption, was in danger; so, something had to be done to separate the covenant people from the Canaanite influence. Like his uncle Esau, Judah married a Canaanite without consulting his father. He also arranged for their oldest son, Er, to marry a Canaanite woman named Tamar. But Er was so wicked that God’s judgment fell on him and he died. In the custom of the levirate marriage*, Judah gave Tamar to his second son, Onan, to raise up an heir for his brother Er. But Onan had no interest in perpetuating his brother’s name. So he sinned against Er and his widow by keeping Tamar from conceiving; therefore, God punished Onan’s selfishness by death. Then Judah sent Tamar to her father’s house to wait until his third son was old enough to marry her. He was convinced that she had brought bad luck to her first two husbands, so he had no intention of letting her marry Shelah (38:11). When Tamar finally realized that her father-in-law was not going to do anything more for her, she disguised herself as a Canaanite cult prostitute and tricked Judah into having relations with her. Judah’s sin reveals the shocking level to which he had fallen. Not only did he practice casual sex, he did not hesitate to do so with a religious devotee in what was considered an act of worship to a Canaanite god! When Judah learned of Tamar’s pregnancy, he seized what he considered to be an opportunity to get rid of her by execution. But when she proved that it was he who had fulfilled the levirate obligation, he recognized his guilt and let her live. Perez, the offspring of this union, became an ancestor of David, and ultimately of Christ. And Tamar the Canaanite is included in the genealogy of Christ (Matthew 1:3). What an example of God’s unfathomable grace! The description of the moral condition of Jacob’s sons in Genesis 37 and 38 is a strong argument for the inspiration of the Scriptures. No national legends would paint such a black picture of the nation’s founders. The account also reveals that God’s choice of Israel was based not on human merit but rather on sovereign grace.
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32 According to the scriptural record, God was displeased with Onan because of his a) selfish motives and his unwillingness to accept his responsibility in the levirate marriage. b) of his extreme prejudice against Gentile peoples. c) unwillingness to accept a Canaanite wife regardless of family obligations. d) disregard of the covenant blessings. 33 What was the great danger for the covenant family in Genesis 38? How was God going to free them from this danger? ................................................................................................................................ ................................................................................................................................ 34 List three reasons why the record of Judah and Tamar in Genesis 38 makes a valuable contribution to the Word of God. ................................................................................................................................ ................................................................................................................................ 35 What special evidence of God’s grace do you see in these facts? ................................................................................................................................
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Self-Test 12 True-False. Write T in the blank space before each TRUE statement. Write F if the statement is FALSE. ������� 1 Mahanaim means “the face of God” because God’s army joined Jacob to protect him. ������� 2 There is very little spiritual significance in Jacob’s experience at Mahanaim for us today. ������� 3 The word Peniel or Penuel means “Two Armies.” ������� 4 At Peniel Jacob wrestled with the angel until he was blessed with a new name. ������� 5 From Jacob’s experience before his meeting with Esau we can learn several principles on how to achieve good relationships with others. ������� 6 Reasoning and self-sufficiency are the primary tools the Christian should use when he faces life’s problems. ������� 7 One change of weapons Jacob made was from human cleverness to submission to God. ������� 8 In relations with others God expects us to use our own human resources first and then turn to Him. ������� 9 The Bible rarely gives us principles to follow in reconciliation with our fellow man since it concerns spiritual matters primarily. �������10 One great truth in the lesson of Jacob’s reconciliation with Esau is that if we let God change us, He will change our enemies also. �������11 The sight of Jacob’s gifts and his large company of servants and herds changed Esau’s attitude toward his brother. �������12 The experiences of Jacob’s family at Shechem provide good lessons for Christian parents today. �������13 Since children are born with certain traits, parents can do very little to change them. �������14 The primary reason that Jacob went back to Bethel was because he wanted to get his family away from bad influences. �������15 The symbolic meaning of the move back to Bethel is that we need to rebuild our lives at the house of God. �������16 Rachel and Isaac were both buried in the family tomb at Machpelah. �������17 Joseph’s brothers hated him because, although he was younger than most of his brothers, he was to receive the birthright from Jacob. �������18 There are at least five strong evidences of God’s guidance in Joseph’s life that are indicated in Genesis 37. �������19 In spite of their moral lapses, God used Reuben and Judah in specific ways to carry out His plan for the covenant family.
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�������20 God seldom uses adverse situations to accomplish or work out His will for our life. �������21 Joseph’s dreams were given as an encouragement for him. �������22 Judah became an ancestor of Christ even though he was sinful in God’s sight and had lapsed into the abominable practices of the Canaanites. �������23 We have seen that the story of Judah and Tamar in Genesis 38 has no special value because it is simply a literary pattern found in Genesis. �������24 The account of Tamar gives us historical data about the messianic line of Judah. �������25 We see the wisdom and planning of God throughout the life of Joseph. �������26 The term Israel refers to the church as well as to a person. �������27 The biblical use of Israel refers specially and only to the nation of Israel. �������28 There are in fact five possible meanings for the term Israel. �������29 In our efforts to achieve reconciliation with others, we may properly expect them to meet us half-way if we have prayed about it first. �������30 The first step in Jacob’s consecration was to have his family members purify themselves.
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Answers to Study Questions 18 Your answer might refer to their need to train children well: help them overcome their tendencies to deception, anger, and violence. Protection for our children is important. If we let material advantages be the main guide for us, we will find tragic results in our family. It is important for our children to know Christ and His love, have Him in their lives, to protect them from moral corruption and direct their actions. 1 Your answer. It encouraged him to trust God for His protection. It must also have reminded him of his vision at Bethel and God’s promises there. 19 a, c, and d are true completions. 2 c) God sends His angels to protect and care for us. 20 These two speak of cleansing from sin and taking off the old way of life and putting on the qualities that God gives. 3 Any of the following: Jacob’s prayer was based on God’s promises; it was done in humility and in recognition of unworthiness; it claimed the promise for his descendants. 21 God protects them from the Canaanites, takes them to a safe place, and reveals himself again to Jacob. 4 a) confession of past sins. 22 I would say that both took steps to consecrate all their family and their servants—Abraham with the rite of circumcision, Jacob by getting rid of pagan images and charms and having everyone purify himself and change clothes before going to Bethel. 5 a, b, c, and d are true statements. 23 a No. He had followed the leading of the Lord, prayed to Him, and witnessed about Him to his wives. God had changed his name some ten years before this. He had built an altar at Shechem and let everyone know that Jehovah was his God. b Your answer. He needed to reconsecrate himself and his family to God and take the spiritual leadership in his family. This experience lets us know those who have become careless in their spiritual life need to go back to Bethel. 6 Your answer. Canaan speaks to us of the Christian life and the blessings that God has promised us. To enjoy them, we must do what we can to make things right with those we have wronged or offended. Meeting with God— taking the problem to Him in prayer, receiving His help—is the basis for right relationships with others. 24 Your answer. Obeying the call of the Spirit, giving up other gods or charms, accepting His cleansing and new life, going to His house, worshipping, living in His presence, dedicating ourselves to Him, communing with Him, and listening to His Word are all things we would need to implement.
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7 I trust you circled each letter because all of them are necessary for God’s full blessing. 25 a Your answers. Some trust in objects, amulets, charms for protection or good luck. Many go through certain rituals or avoid certain things or actions. Millions trust in their horoscope, consult mediums, or various omens. b I would say get rid of all such things and customs and trust in God completely—put their lives in His hands. 8 Your answer. No doubt they would help improve family relationships, produce happier homes, and cut down on the divorce rate. 26 a, b, c, e, f, h and i are true statements. 9 a Human cleverness, self-sufficiency. b His ways of getting the birthright and blessing has caused his exile and much suffering; God had protected him. Laban had taken away the rams that he planned to use for selective breeding in his clever scheme; God had intervened to multiply his flocks. He had deceived Laban in fleeing with his family but Laban overtook them; God intervened to protect them. c Godly desires, prayer, submission to God, dependence on God. d Your answer. These weapons describe an attitude as well as action. All of us need to be characterized as dependent on God, and this is indicated by our fellowship and communion with Him in prayer. 27 a) high moral ideals, dreams of his future greatness, and his father’s favoritism. 10 b, c, d, and f are true statements. 28 a His father’s favoritism, he told their father about their bad conduct, his dreams. b He was the son of his old age and the son of his favorite wife, Rachel. He was purer in character than his brothers. c The eleven sheaves of his brothers bowed down to his sheaf; the sun, moon, and eleven stars bowed down to him. This meant the whole family would bow down to him (as to a ruler). 11 c) God is my Judge, who is as God is, judging with God. 29 c) he told Jacob of their immoral behavior. 12 d) all of the above: a), b), and c). 30 a His favoritism made his other sons jealous of Joseph. The jealousy turned to hatred, which led to crime—the plan to kill him, and actual selling him as a slave. This led them to deceive their father in order to cover their crime. b By trusting in God, asking Him to help us get rid of these sins, and letting the Holy Spirit fill us with His love and other fruits of the Spirit. 13 a) God took away his hatred and resentment and restored his brotherly love.
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31 f) God sent Joseph to Egypt to correct his arrogance and lack of wisdom in his family life. 14 Your answer. You should pray for God’s forgiveness and guidance. Then you could approach the offended in meekness and humility, showing that you are sorry and want forgiveness and good relations. 32 a) selfish motives and his unwillingness to accept his responsibility in the levirate marriage. 15 d) being absorbed into the Canaanite culture. 33 Moral corruption and absorption of the chosen line by the Canaanites through partnerships and intermarriage. 16 b and d are true statements. 34 Its historical data about the royal and messianic line, evidence that God’s choice is based on grace and not merit, evidence of inspiration as the Bible records the failings of national heroes, insight into the reason why God took Israel away from the Canaanites. 17 a Esau had planned to kill Jacob. Laban and his sons may have planned the same thing. b Their minds are being programmed to respond violently to those who oppose them. c Your answer. Of course, because God tells us to get rid of it. Anger leads to violence far beyond what a person would even think of doing when not blinded by anger. 35 They show that Judah and Tamar were included among the ancestors of Jesus.
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13 migration a movement from one country, place, or locality to another
Joseph: From Slave to Ruler
Transition and adjustment marked Jacob’s life as he returned to Canaan. We traced his movements to and within Canaan in our last lesson as “the changed man” in a new place adjusted to different conditions and used new weapons. The family moved from its spiritual nadir at Shechem to its zenith at Bethel, learning in the process what it meant in terms of practical living to be God’s covenant people. Sorrow, separation, and the sordid sin of two of his sons led Jacob to realize belatedly the importance of transmitting spiritual values to his family. Now as the focus moves to his most illustrious son, Joseph, Jacob must wait in patience and trust as God works out His purpose. The story of Joseph’s life is one of the most dramatic accounts in the Bible. It occupies almost as much space as that of Abraham. It is also one of the greatest examples of divine providence found in sacred history. God uses the jealousy of his brothers and his experiences as a slave and a prisoner to carry out His purpose. God’s hand guides every step in Joseph’s life. Many Bible students consider Joseph the most Christ-like in character of all the Old Testament personages. In him we find a proper balance of power and grace. Someone has said that the best qualities of his ancestors were combined in him: the faith and faithfulness of Abraham, the purity and meekness of Isaac, the ability and energy of Jacob, and the beauty and management of Rachel. Ross describes Joseph as a practical idealist who had dreams at the beginning of his life and was able to work and live all during his life guided and encouraged by them (p. 78). God’s greatest purpose in Joseph’s life was to use him to bring about the migration* of the chosen family to Egypt. The Lord had revealed to Abraham that his descendants would live in a foreign land for 400 years because the sin of the Amorites had not reached its full measure. In the meantime, it was essential to separate the Israelites from the Canaanites to keep them from being corrupted and absorbed by them. And so, God sent Joseph to prepare the way and provide a place for them. While the family members would not understand why God worked as He did, they would live to see that God makes even the wrath of man to praise Him (Psalm 76:10).
313 Lesson 13: Joseph: From Slave to Ruler
the activities...
◊ Read Genesis 39–41 through rapidly to sense the drama and flow of the story. As you read, look especially for the way God uses every incident to help Joseph and His chosen people. Make applications to circumstances of God’s people today. ◊ Work through the lesson development according to your established procedure, checking your answers with those provided. ◊ Glance at the list of key words before you begin the lesson development to see that you understand the meaning of each. ◊ Take the self-test at the end of the lesson, trying to answer all the questions without looking back at the lesson. Then check your answers with those given in the Student Packet.
the objectives...
13.1 Explain how Joseph’s experiences in Potiphar’s home helped prepare him for the work God had for him. 13.2 Describe Joseph’s reasoning and methods of overcoming temptation. 13.3 Identify evidence of God’s hand on Joseph while he was in prison, and apply this to encourage yourself and others when in trials. 13.4 Discuss how Joseph’s concern for others and his witness led to his release. 13.5 Relate the dreams of Pharaoh with their interpretation, and tell how the Hyksos dynasty of that period would facilitate Joseph’s rise to power. 13.6 Draw from the Egyptian conservation program two practical lessons for conservation and famine relief today.
the outline...
1 Potiphar’s Slave a Prospering in His Work b Overcoming Temptation 2 Joseph in Prison a A Trusted Prisoner b A Concerned Witness 3 Prime Minister of Egypt a From Prison to Palace b Conservation Program
314 Genesis
Objective
13.1
Explain how Joseph’s experiences in Potiphar’s home helped prepare him for the work God had for him.
Potiphar’s Slave Genesis 39:1–21
While the reference to Joseph as a slave seems harsh and a bit difficult to understand, notice especially two key verses in chapter 39. After Potiphar “bought” Joseph, we see that “the Lord was with Joseph and he prospered” (v. 2). Then again in verses 20–21 we read another equally startling statement: “While Joseph was there in the prison, the Lord was with him.” Thus, even in difficult circumstances we learn that God is with His people, working out His purpose for their good and His glory.
Genesis 39
serenity calmness, freedom from disturbance or turmoil
Prospering in His Work
It was no accident that Joseph was sold to an important Egyptian official in the capital of Egypt instead of to some unimportant person in a remote part of the land. God placed Joseph in Potiphar’s household so he would learn the language and customs of Egypt and develop his talent for administration. At home Joseph had been overly protected by his father. Here he had the opportunity to work, to mature, to make his own decisions, and to develop a disciplined life. As a seventeen-year-old youth, he was energetic, sensitive, and capable, so he fit well into an apprenticeship program in character development. As the years passed, it became apparent that God was preparing him for valuable service to God and man. In Egypt, Joseph dedicated himself obediently and diligently to carrying out his tasks as a slave. His nobility of character and godly home training showed in his work. Although he had begged his brothers for mercy when he was sold as a slave (42:21), he gave no signs of resentment or complaint while serving Potiphar. What was the secret of Joseph’s serenity* in the face of the hopeless prospect of spending his life as a slave in a foreign land, forever separated from his family? Chapter 39 repeats four times the statement, “The Lord was with Joseph.” The devout expositor F.B. Meyer explains that Joseph was kept in perfect peace through sensing the presence and protection of the God who had been the protector of his father. God was with Joseph also in the sense that He gave him wisdom and success in his work; whatever he did prospered (p. 26).
315 Lesson 13: Joseph: From Slave to Ruler
SECRET OF JOSEPH’S SUCCESS Genesis 39
GOD WAS WITH HIM Trusted in God Accepted conditions Had pleasant personality Witnessed about God Had high moral standard Was loyal to master Resisted temptation Showed concern for others
GOD GAVE HIM SUCCESS IN EVERYTHING HE DID
Cheerful service Diligent work Dependability Efficiency Trustworthiness Guided by God Wise administration God’s blessing
Figure 13.1 Joseph attributed the success of everything he did and the blessing on Potiphar’s household to Yahweh. He had seen God’s blessing on his father Jacob, both in Canaan and in Mesopotamia. He knew of the covenant and of God’s blessings on his grandfather Isaac and his great-grandfather Abraham. He recognized that Yahweh, the covenant-keeping God, was with him too! Leupold says that God helped Joseph in order to honor the promise made to the fathers and to assure the future destiny of the chosen race (p. 993). Even heathen Potiphar recognized that it was Yahweh who caused Joseph to prosper (Genesis 39:3). So Potiphar promoted Joseph to be his personal attendant. Later he made Joseph chief administrator with complete charge over his home, business affairs, and agricultural responsibilities (39:5). This was excellent training for his future responsibilities. And God’s blessing on crops and the household was so evident that Potiphar recognized it. But how did he know about Yahweh? Evidently Joseph had told him about the one true God. 1 Answer the following questions relating to Joseph’s life and adjustment in Egypt. a List the good qualities you see in Joseph in 39:1–6. .......................................................................................................................... .......................................................................................................................... b The secret behind Joseph’s remarkable success can be attributed to what cause? .......................................................................................................................... c For what special reason was God with Joseph in Egypt during this time, bringing success to his ventures and enriching his life? .......................................................................................................................... .......................................................................................................................... d What principles do you see in this about our attitudes and our work (Romans 12:6–12; Ecclesiastes 9:10)? ..........................................................................................................................
316 Genesis
2 In view of God’s purpose for Joseph and providential guiding, what would be the special value of this time in Potiphar’s house? ................................................................................................................................ ................................................................................................................................ 3 Look up the references (right) and match them with the conditions for prosperity and success (left). �������a God with the person �������b Getting God’s guidance �������c Obeying God �������d Putting God first, seeking Him �������e Meditation in God’s Word �������f Faith, trust in God �������g Generosity
1) Joshua 1:8; Psalm 1:3 2) 2 Chronicles 20:20 3) 2 Chronicles 26:5; Matthew 6:33 4) Proverbs 19:17; 28:27 5) Proverbs 28:19 6) Proverbs 16:3 7) Deuteronomy 28:1–14; 29:9 8) Genesis 39:2–3
�������h Diligent work 4 Place a check mark next to the above characteristics that Joseph had. 5 Grade yourself on the above list. Mark lightly with a pencil S for strong, M for medium or W for weak—whichever fits you. 6 Grade yourself in the same way (S, M, or W) on the characteristics in the chart entitled “Secret of Joseph’s Success.” Pray about the areas where you need to improve. Write in your notebook whatever the Lord says to you about them.
Objective
13.2
Describe Joseph’s reasoning and methods of overcoming temptation. Genesis 39:6–20
Overcoming Temptation
Like his mother Rachel, Joseph was attractive physically. His sincerity, quiet dignity, and natural interest in the welfare of others would make him even more appealing to women. Potiphar’s wife began to watch him and desire him. With no spiritual or moral principles to restrain her, she brazenly attempted to conquer the godly servant. The Scriptures include the record of Joseph’s temptation by Potiphar’s wife, not because it was the only temptation he suffered or even the strongest, but because “it formed a necessary link in the chain of circumstances that brought him before Pharaoh” (Dods, p. 346). Joseph’s conduct when faced with temptation forms a striking contrast to that of his brother Judah. Although Judah was a free man, when he was tempted he immediately and carelessly indulged in an immoral act that was also related to the Canaanite religion. He apparently felt no remorse for his sin (Genesis 38:15–26). Joseph, however, was a slave with no rights. He was young
317 Lesson 13: Joseph: From Slave to Ruler
enticed tempted, lured
and inexperienced in the ways of the world, and he lived in a foreign land where no family expectations would restrain him. Furthermore, he was continually enticed* over a period of time by a person of social standing whom a slave would wish to please. Judah had every reason to resist temptation, while Joseph had many reasons for yielding to it. Yet it was Joseph who maintained his purity. And his victory is found in the words, “The Lord was with him” (39:21). Joseph’s victory provides us with an inspiring example of how to overcome temptation. His reply to Potiphar’s wife gives three reasons why he would not have sexual relations with her. First, he refused to betray the unlimited confidence that Potiphar had placed in him. Second, he told his temptress clearly that she was Potiphar’s wife. Even though she did not respect marriage, Joseph did. He saw the violation of marriage as something evil. Third, he saw that adultery was a sin against God: “How then could I do such a wicked thing and sin against God?” (v. 9). Kidner observes that “by giving the proposition its right name of wickedness he made truth his ally, and by relating all to God he rooted his loyalty to his master deep enough to hold” (p. 202). Joseph’s behavior toward the woman matched his words: “He refused to go to bed with her or even to be with her.” When she seized him, he left his cloak in her hands and ran out of the house. It was better for Joseph to lose his cloak than to lose a clean conscience (39:10). PATTERN OF VICTORY Genesis 39:6-18
1 Refuse to sin against
Master Marriage God
2 Avoid the place of Temptation 3 Run away from Temptation
Figure 13.2 Frustrated in her attempt, Potiphar’s wife sought revenge. Her report completely reversed the facts. But the Lord was with Joseph in this hour of grave peril. Instead of being executed (the usual penalty for attempting to rape another man’s wife), he was put into the prison reserved for the king’s prisoners. Perhaps Potiphar suspected that his wife was not telling the truth. If so, then he felt he must jail Joseph in order to maintain his prestige before his servants and friends. It is also possible that his anger may have been mainly because he was losing a valuable and esteemed chief administrator.
318 Genesis
7 Answer the following questions concerning Joseph and Potiphar’s wife. a Why would the temptation by Potiphar’s wife be especially hard for Joseph to resist? .......................................................................................................................... .......................................................................................................................... b State at least two reasons that Joseph gave Potiphar’s wife for refusing her advances. .......................................................................................................................... .......................................................................................................................... c What special lesson do you see in Joseph’s reaction when Potiphar’s wife caught him by the coat and tried to seduce him? .......................................................................................................................... .......................................................................................................................... 8 Reproduce the “Pattern of Victory” chart from memory. ................................................................................................................................ ................................................................................................................................ ................................................................................................................................ 9 Suppose you are talking with a young Christian away from home for the first time in a secular university. His fellow students are telling him he should enjoy himself and prove himself a man by having sex with other students or prostitutes. How would you advise him to follow Joseph’s pattern for victory (with other biblical advice)? a How might he explain his refusal? .......................................................................................................................... b What should he do about going with immoral companions to drinking parties and compromising situations? .......................................................................................................................... c If he is in a place where temptation threatens to overcome him, what should he do? .......................................................................................................................... d In addition to these things, what could he do or say? (Matthew 26:41; 1 Corinthians 6:13–20; Proverbs 2, 5). .......................................................................................................................... .......................................................................................................................... e Why is premarital sex sin? .......................................................................................................................... .......................................................................................................................... 10 Name two values of including this report about Joseph in the sacred record. ................................................................................................................................ ................................................................................................................................
319 Lesson 13: Joseph: From Slave to Ruler
Objective
13.3
Identify evidence of God’s hand on Joseph while he was in prison, and apply this to encourage yourself and others when in trials.
Joseph in Prison
Genesis 39:20–40:23 As you read this portion of Scripture, imagine how you would feel if you were in Joseph’s place. Notice also his attitude and the reaction of the jailer. Finally, look for the hand of God in the unfolding circumstances.
Genesis 39:20–23 lenient exerting a soothing or easing influence; relieving pain or stress shackles fetters, something that checks or prevents free action
A Trusted Prisoner
Potiphar was relatively lenient* in his treatment of Joseph in view of the serious accusation against him. Nevertheless, Joseph was unjustly thrown into prison. Being in an Egyptian jail at that time was no pleasant experience. The Psalmist describes Joseph’s reception in prison: “They bruised his feet with shackles*, his neck was put in irons, till what he foretold came to pass” (Psalm 105:18–19). Joseph had reached the lowest ebb of his fortunes. He had been dropped from chief administrator in a wealthy home to a prisoner with no hope of ever being released. Had he been a fool to ruin his career for the sake of purity? Was this the way God rewarded the faithfulness of His servants? We must remember that the last chapter in Joseph’s life had not been written yet. Later we see how God used this great injustice as a step to raise him to heights of power and usefulness. We also learn not to expect the world to applaud and reward us for doing what is right (1 Peter 4:4). While it is true that “everyone who wants to live a godly life in Christ Jesus will be persecuted” (2 Timothy 3:12), it is also a fact that the Lord promises a great reward in heaven to all those who are falsely accused and persecuted for His sake. So, we are to rejoice when it happens to us! (Matthew 5:11–12) How did Joseph react to his situation? We do not see him surrendering to despair, bitterness, or self-pity. Again, as when he first became a slave, Joseph simply did what was right, worked diligently, and trusted in the Lord. “So then, those who suffer according to God’s will should commit themselves to their faithful Creator and continue to do good” (1 Peter 4:19). Life was hard in the prison, “but the Lord was with Joseph” (Genesis 39:21, KJV). MacLaren comments: “That is one of the eloquent buts of Scripture” (p. 250). God’s presence filled Joseph’s heart, comforting and strengthening him in the ordeal. Joseph won the favor of the prison warden because God was with him. No doubt the jailer had seen few, if any, prisoners with a character like that of the young Hebrew. Joseph’s purity, gentleness, and integrity must have stood out clearly against the dark background of the usual criminals or political prisoners under his care. Soon the warden recognized Joseph’s faithfulness and administrative ability, and so he put him completely in charge of supervising the prisoners. And as time passed, just as in Potiphar’s house, the Lord gave Joseph success in everything he did.
320 Genesis
When two of Pharaoh’s high officials were arrested, perhaps for court intrigue, the captain of the guard, Potiphar, placed them under Joseph’s personal care. Probably the captain reasoned that if they regained their positions, it would be to his advantage to have treated them well. So he appointed a man to wait on them who would be trustworthy and kind. How did this affect Joseph? Was it additional work and responsibility? Or did he have to step down from his position as supervisor of the prison to become the personal servant of the king’s cupbearer and baker? We do not know. But whatever the reasons were, he cheerfully carried out his duties. 11 Joseph was thrown into prison because he resisted temptation. Why does God often let good people suffer for having maintained their virtue? ................................................................................................................................ ................................................................................................................................ 12 Briefly answer each of the following questions about Joseph’s prison experience. a What temptation probably came to Joseph when he was thrown into prison in return for his loyalty to Potiphar? .......................................................................................................................... .......................................................................................................................... b How was Joseph helped to overcome it? .......................................................................................................................... .......................................................................................................................... c In what way do you suppose Joseph won the jailer’s confidence? .......................................................................................................................... d Looking ahead at God’s plan for Joseph, what value would this time in prison have for him? .......................................................................................................................... .......................................................................................................................... 13 All of the following but one are evidence that God’s hand was on Joseph while he was in prison. Which one is NOT evidence of God’s favor on him? a) He was put into prison instead of being executed. b) God gave him favor with the prison warden and blessed all he did. c) God used this experience to curb Joseph’s tendency to trust his own resourcefulness. d) God gave him the interpretation of the dreams of the king’s cupbearer and baker. e) God kept him where he could be found when Pharaoh needed to have his dream interpreted.
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Objective
13.4
Discuss how Joseph’s concern for others and his witness led to his release. Genesis 40:4–23
calamity a state of great distress or misery caused by major misfortune or loss
A Concerned Witness
We do not know how many years Joseph spent in Potiphar’s house and how long he was in prison. We just know that they came to a total of thirteen years. Two years before his release, when he was 28 years old, he had an experience that was to play an important part in taking him from the prison to the palace and from slave to ruler of one of the most powerful nations of that time. Joseph’s concern for others was one evidence of God’s Spirit in him (40:7; 41:38). It would lead to his release and the saving of thousands of lives, including those of his own family. He was concerned for those under his care. When he saw that Pharaoh’s butler and baker were sad one morning, he asked them the reason. His sincere concern made it easy for them to confide in him. MacLaren feels that Joseph was not so swallowed up in his own trouble as to be blind to the signs of another’s sorrow. Grief may make us selfish, “but it is meant to make us tender of heart and quick of hand to help our [fellow man] in calamity*” (p. 253). The butler and baker both dreamed dreams that they could not understand. They were convinced that the dreams had a message for them, and they were sad because there was no professional interpreter of dreams there to tell the meanings. Joseph let the men know that God was the One who could give interpretations. (And God was with Joseph)! Perhaps he was conscious that God had given him this gift. Or he may have spoken in faith that the Lord would meet their need and reveal himself as the true God who cared about them. So Joseph encouraged them to tell him their dreams.
Figure 13.3 Joseph’s interpretation of the cupbearer’s dream was that in three days Pharaoh would restore this official to his former position. Although Joseph’s own dreams were still unfulfilled, he was so confident that God would fulfill the butler’s dream that he begged the cupbearer to present his case to Pharaoh. It is interesting to note that Joseph said nothing about the people who had made him suffer unjustly. He simply assured the cupbearer that he was innocent. The interpretation of the baker’s dream was not a comforting one. However, the fact that Joseph’s interpretations were fulfilled completely showed that both the dreams and their interpretation were from God. “The secret of the Lord is with them that fear him” (Psalm 25:14, KJV).
322 Genesis
purged cleared of guilt; freed from moral and ceremonial defilement
What hopes Joseph must have had that the cupbearer could obtain his release! And what disillusionment as time passed and he realized that the official he had befriended must have forgotten him! But God had not forgotten him. God was still with him for two more years of testing and preparation in the prison “Till what he foretold came to pass, till the word of the Lord proved him true” (Psalm 105:19). What was God’s purpose in Joseph’s prison experience? Obviously, the Lord was using it to bring Joseph to Pharaoh’s attention at just the right moment through the cupbearer’s recommendation. However, there was another purpose, too, not stated in the Scripture. The difficult years in prison purged* from Joseph’s character all trace of pride, so he would not become conceited when he was exalted to a position of great authority. These years helped give him the maturity and understanding of human nature that he would need in the work God had for him to do. 14 Circle the letter preceding each TRUE statement. a In addition to being an efficient administrator in the prison, Joseph witnessed for God by telling the king’s servants that God was the interpreter of dreams. b Apparently, the cupbearer was not impressed with Joseph or his God, based on his response to Joseph’s request to remember him to Pharaoh. c Joseph spent some thirteen years as a servant in Potiphar’s house and in prison. d Joseph’s concern for other people was evidence that God’s Spirit was active in his life. e Joseph’s concern for other people undoubtedly helped him to shift his focus from his own trouble and become sympathetic to their grief. f While the primary reason for Joseph’s prison experience was to bring Joseph to Pharaoh’s attention at just the right moment, another and equally important reason was to curb his self-sufficient attitude and arrogance. 15 Explain how Joseph’s concern for other people led eventually to his release (41:9–15, 37–40). ................................................................................................................................ ................................................................................................................................
Prime Minister of Egypt Genesis 41
As you read Genesis 41, notice God’s hand in it all and how naturally Joseph speaks of God in the heathen court. Then see how he acts as prime minister.
323 Lesson 13: Joseph: From Slave to Ruler
Objective
13.5
Relate the dreams of Pharaoh with their interpretation, and tell how the Hyksos dynasty of that period would facilitate Joseph’s rise to power. Genesis 41:1–40
From Prison to Palace
Two years passed after the cupbearer’s release and Joseph was still in prison. When it became apparent that the cupbearer had forgotten him, Joseph must have felt very alone and friendless in that foreign land. So many events had worked against him. Joseph must have wondered why the cupbearer’s dream had been fulfilled so quickly while his were still unfulfilled. The one who had so long and faithfully hoped in the one true God saw no evidence that he would ever be outside the prison walls. But God’s timing is perfect. If the cupbearer had secured Joseph’s release immediately after his restoration, what would have been the result? At best, Joseph would have been set free and allowed to return to Canaan and obscurity. There would have been no promotion to a position where he could save thousands of lives. STEPS TO THE THRONE Hated by brothers
Sold as a slave
Falsely accused
Kept in prison
Ruler of Egypt
Figure 13.4 Joseph’s final release depended on a series of misfortunes. Take away one link and the chain is broken. God in His sovereignty uses events and men as His unconscious instruments. MacLaren says that “the fierce brothers, the unconcerned slave-dealers, Potiphar, his wife, the prisoners, Pharaoh, are so many links in a chain” (p. 256). At 17 years of age Joseph was sold into slavery; at 30 he became prime minister of Egypt (Genesis 37:2; 41:46). The leap from the prison to the palace was a sudden one, but it came after thirteen years of humiliation. Nevertheless, God had been with Joseph every moment, carefully preparing him for this great promotion. The dreams of Pharaoh were thoroughly Egyptian and in keeping with his position. God respected the office of the king and revealed to him things that concerned the welfare of Egypt. The religious forms of Egypt appear in the dream. This is not to confirm belief in pagan deities but to use the language that the people could understand. Out of the river Nile came the good years and the bad years. The people worshiped the Nile because they depended on its annual rise and fall to irrigate and fertilize the land. They also revered the cow as a symbol of the earth’s productive power. The doubling of the symbolism—the cattle and the grain— pointed unmistakably to Egypt’s two great sources of welfare. Now that we know the interpretation of the dream, it seems strange that Pharaoh’s wise men could not understand a symbolism so familiar. Perhaps God kept them from understanding the message. Besides, who would want to risk the king’s disfavor by predicting famine? The detail which probably disturbed
324 Genesis
perplexing puzzling, filled with uncertainty
Pharaoh the most was that the ugly, lean cows ate the fat, sleek cows; and the withered ears of grain swallowed the good ones—a bad omen indeed! In this perplexing* situation, Pharaoh’s chief cupbearer remembered Joseph and told Pharaoh about him. Pharaoh sent for Joseph immediately. Joseph was hurriedly brought out of the prison, given clean clothes, and shaved in the Egyptian manner before he was rushed to Pharaoh’s court. 16 Respond briefly to the following questions about God’s timing in Joseph’s release from prison. a What brought Joseph to Pharaoh’s attention? .......................................................................................................................... b What might have happened if the cupbearer had spoken to Pharaoh about Joseph two years earlier? .......................................................................................................................... c What does the answer to question b say to us about the perplexing delays in your life? .......................................................................................................................... 17 Read Daniel 2:26–28, Matthew 2:12–13, and 27:19. In the light of our present study, what purpose do dreams serve? ................................................................................................................................ ................................................................................................................................ When Pharaoh said he had heard of Joseph’s ability to interpret dreams, Joseph refused to call attention to himself. He said, “I cannot do it . . . but God will give Pharaoh the answer he desires” (Genesis 41:16). How we admire this foreigner, slave, and prisoner who stood alone in the splendor of a pagan court and declared his confidence in the one true God! Doubtless Joseph had maintained a life of intimate communion with the Lord. The honor of his God was far more important to him than any personal advantage. Joseph interpreted what the Lord revealed to him. Both dreams had the same meaning. The seven fat cows and seven full heads of grain represented seven years of abundant crops; the lean ones, seven years of famine. Then he went ahead and suggested a plan for avoiding the threatening disaster. According to his plan, an intelligent and wise person should be put in charge of the land of Egypt to store enough grain in the years of plenty so the Egyptians could survive during the seven years of crop failure. Joseph went into some detail about the plan. Pharaoh and his counselors were convinced that Joseph spoke the truth and that his plan was good. Unlike ordinary interpreters of dreams, Joseph had proceeded with the absolute confidence that he was speaking for God, and God convinced the hearers of the truth of the revelation and of the wisdom of the plan. Pharaoh quickly recognized that the Spirit of God was in Joseph and that he was the person best fitted to carry out the plan. So he immediately made Joseph the prime minister of Egypt. Only a man who was fully committed to God and had passed through the school of suffering would be able to resist the temptation of pride on receiving suddenly so great a promotion. The years of slavery and imprisonment, together with great responsibility and the blessing of
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the Lord, had accomplished their purpose in Joseph. Now he was ready for the work God was giving him! 18 Joseph went beyond the interpretation of the dreams in what he said to Pharaoh by a) giving advice about a conservation program to prepare for the famine. b) telling the magicians that his God was more powerful than their gods. c) proving the religious forms of Egypt were powerless. d) pointing out the double symbolism of the cattle and the grain. Joseph was quickly dressed in the robes of state. A heavy gold necklace, the royal reward for service to the nation, was put around his neck. Pharaoh placed his own signet ring on Joseph’s hand, investing him with the power to make royal edicts. From now on Joseph would receive royal honors second only to those given to Pharaoh. His old masters and the common people would now bow to him. And the important courtiers of Egypt would recognize his superiority (Psalm 105:17–22). Biblical critics question the sudden promotion of an unknown prisoner to the second highest position in Egypt. They say this is evidence that the account is a legend. We have a three-part answer: 1. First, and underlying the other two, is the sovereignty of God over nations as well as individuals (Psalm 75:7; Daniel 2:20–23). He had a plan to save lives and bring His chosen people into Egypt. To do this, He put it in Pharaoh’s heart to make Joseph prime minister (Proverbs 21:1). 2. Pharaoh gave his own reason—the Spirit of God was in Joseph. To reject God’s messenger would be impious and foolish. The God who had revealed to Joseph the future and what to do about it would help him implement the plan (Genesis 41:37–40). His testimony and wise plan convinced Pharaoh and all the officials that he was the best person for the job. 3. The historical timing—during the reign of one of the Hyksos (invader) or Shepherd Kings in Egypt—may help explain Joseph’s sudden rise to power. These were West Semitic people (Canaanite and Amorite) who conquered Egypt in about 1700 B.C. and were in power until 1550 B.C. The Hyksos used a new weapon in their warfare, the horse-drawn chariot. This was partly responsible for the success of their invasion. The way horses and chariots are mentioned in the story of Joseph (41:43; 50:9) suggests that the events took place during the reign of a Hyksos Pharaoh. The Semitic pharaohs at first employed in their government the regular officers of the old regime. But gradually they appointed naturalized Semitic officials to administrative offices. These foreign pharaohs, unlike the purely Egyptian rulers, would not discriminate against a talented man simply because he was not an Egyptian. The Hyksos theory would also account for the willingness of Pharaoh to give the best of the land to the immigrating Hebrews (47:6). A Semite ruler would tend to be generous with other Semites. Also, the Hyksos established Avaris (Tanis or Zoan) as their East Delta capital, a city which was not prominent again until the time of Moses. This fits in with Joseph’s proximity to his people in Goshen (v. 1).
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19 Circle the letter preceding each statement that is TRUE. a On responding to Pharaoh, Joseph pointed out that the character of God was one of judgment. b In acknowledging his own inability to interpret dreams, Joseph demonstrated his desire to give all the glory to God instead of taking it for himself which indicates his modesty. c Joseph not only interpreted Pharaoh’s dream, but also advised the king about his response because he was concerned for the people and the preservation of lives. d After hearing Joseph’s advice, Pharaoh recognized that Joseph’s wisdom was supernatural and that God’s Spirit lived in him; consequently, he appointed him as the chief administrator of the conservation program he had suggested. e Joseph viewed his new position, together with its prestige and authority, as an appropriate and overdue reward for his tests, trials, and suffering in Egypt. f God’s purpose in making Joseph prime minister of Egypt was to prepare the way for the Hebrews to come to Egypt to save lives. 20 State three things that help explain Joseph’s sudden rise to power in Egypt. ................................................................................................................................ ................................................................................................................................
Objective
13.6
Draw from the Egyptian conservation program two practical lessons for conservation and famine relief today. Conservation Program Genesis 41:40–57; 47:13–26 To become the prime minister of Egypt, it was evident that Joseph should become a naturalized citizen of that country. We have already seen that he was shaved according to the Egyptian custom before he was taken to Pharaoh’s court. (Ancient monuments all show the Egyptians with clean-shaven faces and white linen dress.) Although Pharaoh and some of his officials may have originally come from Palestine or Syria, they observed carefully all the customs of the Egyptians in court. Of course, Joseph had learned their language and become familiar with their customs during his years in the house of Potiphar and then in the prison. Now his naturalization was made as complete as possible by giving him an Egyptian name and a wife from the Egyptian nobility. Joseph immediately began his work with his characteristic energy and efficiency (41:46–49). His years of faithful administration in Potiphar’s house and in the prison had prepared him for his present duties. He looked on his position not as something to be enjoyed for itself but rather as an opportunity to serve his fellow men. MacLaren states, “Dignity meant work for him. Like all true men, he thought more of his duty than of his honours” (p. 260). Traveling throughout the land, Joseph personally superintended the storage of grain in the towns and cities. There were storehouses to be built and careful records to be kept in Egyptian fashion. He discouraged wasteful consumption of
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conservation planned management of a natural resource to prevent destruction or neglect
the abundant crops. His policy was far-reaching and wise. The account does not tell us whether the government purchased the grain or took it as a levy. But the fact that it was sold back to them during the famine suggests that they had sold it to Joseph for the conservation* program. Joseph’s policy required the exercise of despotic power, but he was a beneficent ruler. His policy of buying up the land during the late years of the famine probably established firmly the rule of the Hyksos over Egypt. However, it may have also produced hostility against the Hebrews on the part of the Egyptian rulers who later overthrew the Semitic regime (Exodus 1:8–10). Crop failure and famine in ancient Egypt were nothing new. They usually came from an interruption in the flow of the River Nile on which the land depended completely for its fertilization and irrigation. At times the upper Nile becomes choked with a growth called sudd. Then the waters of the Nile lose themselves in the marshes of the Sudan until the river clears itself a new channel (Leupold, p. 1039). The concern of a good ruler in the time of famine would be to save the lives of his people. An often quoted biographical text found on an Egyptian monument describes the activity of a ruler in the time of famine: “When famine came for many years, I gave grain in my town in each famine.” But, the difference in this famine was the area affected. All the surrounding countries also had an acute food shortage. If it had not been for God’s revelation of the coming famine and Joseph’s implementation of the conservation program, many thousands, including the chosen family, would have starved to death. Also, the stage was being set for Jacob and his sons to come to Egypt, as we will study in the next lesson. In the meantime, how had such prosperity and power affected Joseph? This prisoner who had become a ruler overnight needed all available spiritual strength and continued humble dependence on God to keep him from being puffed up by his own importance or corrupted by heathen influence in the court. Is there any evidence that Joseph let power and prosperity cool his love for God? We find the answer in the names he gave his sons, Manasseh and Ephraim (Genesis 41:51– 52). His explanation of why he gave them these names points to God and not to Pharaoh as the source of his promotion and relief from his sorrow. 21 The implication that Joseph saw in his new position was a) that this was God’s way for him to serve the nation. b) a reward for his high moral standards in the face of temptation. c) proof to Potiphar of his innocence. d) that it would show him as an interpreter of dreams.
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22 Circle the letter preceding each TRUE statement. a In order to make Joseph a truly Egyptian prime minister, Pharaoh gave Joseph an Egyptian name and an Egyptian wife. b While Joseph’s conservation program was good for that day, it would not work in the world today. c In naming his sons, Joseph honored the wisdom and power of Pharaoh. d Joseph’s citizenship and power caused him to realize his importance to Pharaoh. e Joseph named one son Manasseh because God made him forget all his troubles and his father’s household. f The elimination of waste and close supervision on every level would go far toward alleviating poverty today. 23 Manasseh seems to be from the Hebrew word for “forget.” Ephraim is like the Hebrew for “twice fruitful.” How did Joseph explain these names? ................................................................................................................................ ................................................................................................................................ 24 What can we learn from Joseph about present problems of food production, conservation, famine, and famine relief? What do you think is the best solution? ................................................................................................................................ ................................................................................................................................ Review the lesson and prepare carefully before taking the self-test.
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Self-Test 13 Multiple Choice. Circle the letter preceding the one best answer. 1 We see evidence of God’s hand on Joseph in a) the fact that he was sold to an important Egyptian official in the capital of Egypt. b) a household where he could learn the language and customs of Egyptian officials and develop his talent for administration. c) placing him where he could work, mature, make his own decisions, and develop a disciplined life. d) what is noted in all of the above: a), b), and c). e) what is noted only in a) and b) above. 2 All of the following sets but one represent principles for success and victorious living demonstrated in Joseph’s life. Which set does NOT include such principles? a) Acceptance of his circumstances, diligence in work, and trustworthiness b) Projection of self-sufficiency and the ability to ignore problems c) Efficiency, a pleasing personality, and physical attractiveness d) Ability to accept and fulfill responsibility and readiness to let others know about the God he served 3 God’s hand was on Joseph even in his going to prison, because a) God gave him favor with the prison workers and blessed all he did. b) God placed him where he could be found when he was needed and gave him the interpretation to dreams of the king’s servants. c) God placed him near the rough criminal element in Egypt to harden him for the struggle ahead. d) of all of the above. e) of what is noted in a) and b) above. 4 All of the following but one are true of what Joseph’s concern for others did for him. Which one is NOT true? a) His concern for the sadness of the king’s officials led him to interpret their dreams. b) His concern for others enabled him to focus on their problems instead of his own. c) His concern for people was a means of meeting the right people to secure his release. d) His care for other people enabled the Lord to make him sympathetic with their grief and able to help them. 5 The Hyksos or Shepherd Kings in Egypt help explain Joseph’s sudden rise to power because they a) appointed naturalized Semitic officials to administrative offices in Egypt. b) would not discriminate against a talented man who was not an Egyptian. c) are known to have suppressed Egyptian rule in favor of non-Egyptian rule. d) did what is noted in all of the above. e) did what is noted only in a) and b) above.
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6 The Hyksos, who conquered Egypt in about 1700 B.C., were assisted in their invasion by what new weapon? a) The horse-drawn chariot b) Mounted cavalry c) The battering ram d) The long bow 7 Some biblical critics allege that Joseph’s story is a legend because a) there is no reasonable historical evidence to support the narrative. b) they question whether an unknown prisoner could become the second highest ruler in Egypt. c) archaeological evidence fails to support the facts of the story. d) this story is a familiar one in primitive societies. 8 Those who respond to critics’ questions point to a) the sovereignty of God who moved Pharaoh to make Joseph prime minister. b) Pharaoh who saw that Joseph was qualified for the position because he was indwelt by the Spirit of God. c) the historical timing—the Hyksos invasion—which helps explain why a non-Egyptian could be promoted to such a responsible position. d) all of the above to support the biblical story. e) what is noted only in b) and c) above. 9 In order to help Joseph blend into the Egyptian culture Pharaoh a) sent Joseph to the best tutors and schools in Egypt to train him in the learning and technology of the land. b) made Joseph an apprentice ruler immediately under his care. c) gave him an Egyptian name and an Egyptian wife. d) encouraged Joseph to delegate the day-to-day administration of the office to lower Egyptian administrators until he learned the ways of the land. 10 The conservation program Joseph initiated emphasized all of the following but one. Which one did Joseph NOT emphasize? a) Joseph’s program emphasized close supervision and record-keeping. b) Joseph was careful to eliminate waste by stressing careful storage of food. c) According to Scripture Joseph’s program was good for Pharaoh, but it was unpopular with the people. d) Joseph exercised strong but kind authority in order to make the policy work effectively. 11 Joseph’s years in Potiphar’s house were better preparation for becoming prime minister than if he would have been at home because a) his brothers hated him and did not accept him. b) he became accustomed to suffering in Egypt. c) his temptations were different in Egypt. d) he learned strict discipline. 12 The attitudes in Joseph that made him successful were a) acceptance and acknowledgment of his unusual ability. b) diligence and cheerfulness in spite of disappointments. c) keeping his self-pity and bitterness to himself. d) awareness of and pride in his ability to do a good job.
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13 When Potiphar’s wife finally attempted to seduce Joseph, he a) immediately told Potiphar. b) rejected her and ran away. c) confided in a fellow-servant. d) escaped from Potiphar’s house. 14 The example of Joseph in prison encourages the Christian today by showing that a) God sometimes uses suffering to strengthen us spiritually. b) prison is an acceptable form of punishment in some instances. c) there is a great need for prison ministry in the world. d) great suffering is going on all around us. 15 God’s purpose in making Joseph prime minister was to a) show Pharaoh that his pagan religion was useless. b) bring greater power to the Hyksos Pharaohs. c) prepare the way for His people to migrate to Egypt. d) punish Joseph’s brothers for their evil treatment of him.
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Answers to Study Questions 13 c) God used this experience to change Joseph’s tendency to trust his own resourcefulness. 1 a I would say acceptance of his circumstances, diligence in his work, trustworthiness, ability to accept and fulfill responsibility, efficiency, a pleasing personality, physical attractiveness, and readiness to let others know about the Lord that he served. b The Lord was with Joseph and prospered him. c You might say that the Lord had a purpose for Joseph’s life and was preparing him for it (as well as the fact that God loved Joseph). d You might say that we should be cheerful, diligent, and responsible in our work. Also, God wants to help us and prosper us in our work. 14 a, c, d, and e are true statements. 2 He would be able to learn the Egyptian language and customs, principles of administration, and practice in directing the work of others. He would also mature in judgment and character. 15 His concern on seeing the sadness of the officials led him to interpret their dreams. This led to the call to interpret Pharaoh’s dreams and to his appointment as ruler over Egypt. 3 a b c d e f g h
8) 6) 7) 3) 1) 2) 4) 5)
Genesis 39:2–3 Proverbs 16:3 Deuteronomy 28:1–14; 29:9 2 Chronicles 26:5; Matthew 6:33 Joshua 1:8; Psalm 1:3 2 Chronicles 20:20 Proverbs 19:17; 28:27 Proverbs 28:19
16 a When no one could interpret Pharaoh’s dreams, the cupbearer remembered Joseph and told Pharaoh about him. b Joseph might have been freed but he probably would not have been available to Pharaoh when he was needed. c It tells me that God often has a purpose in delaying the answer to our prayers or the fulfillment of our desires. 4 I would say, either evident or implied, all of them. He did not have the written Word with him as we do but he must have meditated on the covenants and revelations to Abraham, Isaac, and Jacob. 17 In the present case, God reveals what He is going to do. In so doing, God used the dream to impress the recipient with the need to respond appropriately. In a sense it was a warning to be heeded. The Matthew references indicate similar warnings, while in Daniel God gives a long-term revelation of the future. God still uses dreams to speak to people, usually in personal ways. He does not use revelations of this kind to give doctrine, for he has revealed doctrine in His Word.
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5 Your answers. Make the WEAK answers a matter of prayer, and work to improve your spiritual life. 18 a) giving advice about a conservation program to prepare for the famine. 6 Your answers. 19 b, c, d and f are true statements. 7 a He was young and away from home and the influence of other godly people. The temptation was continued over a period of time. And Potiphar’s wife could become his enemy if he did not do what she asked. b (Any two). It would be disloyal to his master, betraying the confidence he had placed in Joseph. It would violate the sacredness of marriage. It would be a sin against God. c Sometimes the best thing to do is to run away from the temptation (2 Timothy 2:22). 20 You may state your responses in any order. We have noted: 1) God’s sovereignty: He put it in Pharaoh’s heart to appoint Joseph as premier; 2) Pharaoh was convinced that God’s Spirit was in Joseph and for that reason he would be the wisest and best man to carry out the plan he had suggested. He also recognized the wisdom of the plan (41:37–40); and 3) This was probably during the rule of the Semitic Hyksos pharaohs (also called the Shepherd Kings). They were more likely to promote other Semitics (such as the Hebrews) than the Egyptian kings would have been. 8 Refer to the “Pattern of Victory” chart, Figure 13.2. 21 a) that this was God’s way for him to serve the nation. 9 Your answers will undoubtedly differ slightly from what we have noted. a He belongs to God and will not do what God has forbidden. b Avoid the places of temptation, and cultivate friendship with Christian friends. c Leave. d Pray. Read what the Bible says on the subject. He might also remember that sexual promiscuity is sin against his own body and invites venereal disease. e It is a sin against self and against the other person involved, sin against marriage and cheating the future marriage partners of both, and sin against God since it breaks His laws. 22 a, e, and f are true statements. 10 It gives us an example of how God can give us victory over temptation in any circumstances. It is a historical link in the story of how God prepared Joseph and raised him to power (it shows how he got into prison) and also gives us a clearer view of his character and loyalty to God. 23 “Because God has made me forget all my trouble and all my father’s household.” “God has made me fruitful in the land of my suffering.”
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11 This is a hard question. The world does not always appreciate and reward virtue. God does. But at the present He often uses suffering for our good. And He will abundantly reward all those who suffer for His sake or for doing what is right. 24 Your answers. Egypt’s rulers recognized the sovereignty of God and chose someone to be in charge of the program who was full of God’s Spirit and would be guided by Him. The conservation program which eliminated waste, was closely supervised on every level. The country that had grain conserved it carefully and shared it with others during the famine, rather than just hoard its food resources. The final solution is the coming of One greater than Joseph, the Lord Jesus Christ. He will rule in righteousness and restore fruitfulness to the earth. Then want, disease, and human suffering will be replaced by His rule of equity and love. 12 a He may have been tempted to give way to self-pity or to become bitter and believe that God had deserted him. b The Lord was with him and gave him favor with the jailer. He was promoted over the other prisoners. c He was industrious, conscientious, and considerate of others. d It would give him more experience in administration with a different type of people, and it would help to develop his character and give him more compassion for those who suffered. It would also bring Joseph into contact with people from Pharaoh’s court and eventually with Pharaoh himself.
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14
The Israelites in Egypt
During the course of studies in Genesis, we have seen the beginning of the human race and of God’s dealings with man. We have traced the conflict between the seed of the woman and the seed of the serpent as Satan has tried to destroy God’s people, either by violence or by corruption. But we have seen God’s hand guiding, protecting, and preserving His people. Now we begin our last lesson in Genesis—the book of beginnings. The story of Abraham, Isaac, and Jacob reaches its climax in this lesson. God will make a great nation of their descendants and give them the promised land of Canaan. But conflict with the Canaanites would become inevitable as they became more numerous. Already intermarriage with the Canaanites threatens to destroy them spiritually and absorb them as a people. So God uses Joseph to lead them to Goshen in Egypt. In the land of Goshen, separated from the Egyptians but protected by that powerful nation, the Israelites could multiply in peace and become a numerous people. They would learn much from the advanced culture of Egypt. Furthermore, God would use Joseph as “the link between the family and the nation, between Canaan and Egypt, and between a nomad and a civilized mode of life” (Scroggie, p. 128). Thus, Genesis closes with the chosen family settling down in Egypt until the time God had ordained for their return as a nation to Canaan.
the activities...
◊ Scan Genesis 42–50 to develop an overall picture of the narrative before you turn to the lesson development. As you read, look for basic principles that have been taught throughout this course that are relevant for us. ◊ Work through the lesson development as usual, answering the study questions, checking your answers, and taking the self- test. ◊ Review the lessons in this unit in preparation for your unit progress evaluation (UPE). Read the instruction page in your Student Packet, then turn to Unit Progress Evaluation 3. When you have completed the UPE, check your answers with the answer key provided in your Student Packet. Review any items you may have answered incorrectly. (Although UPE scores do
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not count as part of your final course grade, they indicate how well you learned the material and how well you may perform on the final examination.) ◊ If you have not already done so, make arrangements now with your enrollment office for taking the final examination.
the objectives...
14.1 Compare Joseph’s treatment of his brothers with what it takes to lead some people to repentance. 14.2 Order the events in the testing of Joseph’s brothers and their reconciliation with him. 14.3 Identify two types of guidance that led Israel to the land of Goshen. 14.4 Identify four advantages of the land of Goshen as a home for Jacob’s family. 14.5 Select statements which state the results of Jacob’s adoption of Joseph’s sons. 14.6 Discuss the fulfillment of Jacob’s prophecy about his sons. 14.7 Indicate evidences of Jacob’s faith and of the Egyptians’ esteem for Joseph in Jacob’s death and burial. 14.8 Assess the principles of forgiveness seen in Genesis 50. 14.9 Examine the final evidence of Joseph’s faith in God’s promises. 14.10 List seven ways Joseph was like Christ.
the outline...
1 Going to Egypt for Food a Accused as Spies b Return and Reconciliation 2 Family Migration to Egypt a Guided to Goshen b A Royal Welcome 3 Jacob’s Last Days a Adopting Joseph’s Sons b Patriarchal Prophecies c Jacob’s Death and Burial 4 Joseph and His Brothers a Confession and Forgiveness b Joseph’s Last Days c Joseph’s Likeness to Christ
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Objective
14.1
Compare Joseph’s treatment of his brothers with what it takes to lead some people to repentance.
Going to Egypt for Food Genesis 42–45
Try to imagine the feelings of Joseph’s brothers as their situation becomes increasingly difficult. Notice also their changed attitudes. Finally, look for signs of nobility. Analyze Joseph’s motives and methods.
Genesis 42
Accused as Spies
When the famine got bad in Canaan, Jacob sent ten of his sons to Egypt to buy grain. Joseph, supervising the sales to foreigners, recognized his brothers, but they did not recognize him. He was concerned for his family in Canaan and watching for anyone from their area. But his brothers had no idea that the governor might be Joseph. This powerful Egyptian did not look like the seventeen-year-old Hebrew they had sold as a slave. This mature man looked, acted, and spoke like an Egyptian. When Joseph saw his brothers bowing to him, he remembered his dreams of sheaves and stars, and some questions probably came to his mind. Were they still the same cruel, heartless men as in the past? How did they feel toward their younger brother and their aged father? He resisted his desire to reveal himself immediately, deciding to test them first. So, he accused them of being spies, which was a very serious charge. When his brothers told him about their father and younger brother, he pretended not to believe them. First he spoke of putting all but one in prison and sending that one to bring back their youngest brother as proof of what they had said. But then he put them all in prison and kept them there three days. Why did Joseph jail his brothers? The testing would reveal their attitudes and character. Dods reasons that Joseph could keep them under his observation in this way and watch their attitudes. He was aware that the test of severe trouble would bring to light their real character (pp. 383–384). The three days in prison probably made them realize something of the distress and suffering to which they had subjected their brother Joseph. Then Joseph announced a more lenient treatment. He would hold only one in prison and free the others to go to their homes. But they would have to come back with the youngest brother to prove their sincerity before he would free the one prisoner.
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1 Answer each of the following questions about Joseph’s treatment of his brothers. a Why do you suppose Joseph spoke so harshly to his brothers at first? .......................................................................................................................... b What were his true feelings toward them? .......................................................................................................................... c How did three days in prison affect them? .......................................................................................................................... d Why were they so disturbed when they found the money in their sacks? .......................................................................................................................... e Why does sin often cause a person to consider all later troubles in the light of his wrongdoing? .......................................................................................................................... .......................................................................................................................... Joseph’s brothers recognized their troubles as God’s just punishment for the crime they had committed against their brother. They had sold him as a slave into Egypt, and now they were helpless prisoners in an Egyptian jail. They had refused to listen to their brother’s cries of distress; now the Egyptian governor paid no attention to their distressed protests that they were innocent men and not spies. As a result, their suffering brought their sense of guilt to the surface. So they said, “Surely we are being punished because of our brother. We saw how distressed he was when he pleaded with us for his life, but we would not listen; that is why this distress has come upon us . . . Now we must give an accounting for his blood” (42:21–22). Unknown to the brothers, Joseph understood their conversation. He was moved to tears by their confession. Then why did he not reveal himself to them at once? They had acknowledged their guilt and the justice of their punishment, but had they given up their evil sin of jealousy? What was their attitude toward Benjamin? He would test them on this point and at the same time have the joy of seeing his brother Benjamin again! So he had Simeon bound before them and kept as a hostage while they went back to Canaan. On the surface it seems that Joseph resented what his brothers had done to him and was now taking his revenge. But if we look more closely at Joseph’s behavior, we see that he was moved by a deep compassion and concern for them. He was testing them to see if they had changed in the twenty-one years or more since they had almost killed him. There could be no true reconciliation unless they first repented of their sin. Putting them in prison gave them a little taste of what they had made him suffer and helped them recognize the awfulness of what they had done. So, he carefully tested them before revealing himself and assuring them of his forgiveness. Moved by love for his family, concern for their needs, and generosity, Joseph had their money put back in their sacks of grain, but the discovery of the money only increased the brothers’ anxiety. Would the powerful Zaphenath Paneah charge them with stealing it? Was this part of a plot to seize them all, including Benjamin, when they returned? Their convicted consciences saw this new problem as God’s punishment for their sins.
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The aged Jacob was overwhelmed with grief when his sons told him what had happened. He mourned the loss of Joseph and Simeon and could see only tragic results if Benjamin went to Egypt. It seemed everything was against him. But it was not! 2 Answer the questions that follow concerning Jacob’s reaction to the trip. a What does Jacob’s mistake in 42:36 tell us? .......................................................................................................................... .......................................................................................................................... b Why was Benjamin so precious to Jacob? .......................................................................................................................... c What dilemma did Jacob face? .......................................................................................................................... 3 Compare Joseph’s treatment of his brothers with the method it takes to lead some people to repentance. ................................................................................................................................
Objective
14.2
Order the events in the testing of Joseph’s brothers and their reconciliation with him. Genesis 43–45
Return and Reconciliation
Clinging to our own wills is often the main thing that keeps us from receiving the blessings that God wants to give us. There was one condition necessary for Simeon’s release from prison and for Jacob’s family to get food: Benjamin had to go to Egypt. But Jacob said an emphatic “No.” At this point his favoritism threatened to destroy the whole family. In selfish pity he preferred to let Simeon stay in jail in Egypt rather than expose Benjamin to the dangers that he imagined. And since fear dominated him, he mourned Simeon instead of doing what was necessary to obtain his freedom. Finally, the prospect of starving to death helped Jacob change his mind. He had rejected Reuben’s reasoning and offer before, but now Judah offered to be responsible for Benjamin and to bear the guilt if anything happened to him. And since the grain was all used up, either he committed his youngest son to God’s care and let him go, or the whole family would die. In this time of crisis faith in God finally won the victory over fear; so Jacob committed all his sons to the care of El Shaddai, the Almighty God whose power guaranteed the fulfillment of the covenant. And while his fear was still there (43:14), he surrendered to God’s will, whatever it would cost him. 4 As Jacob prepared to send his sons on the second trip, he committed them to El Shaddai because a) it would strengthen their faith in God Almighty who gave and would keep the covenant promises. b) his sons recognized this as a formula for success. c) it was the standard term by which the patriarchs referred to God. d) his sons knew that an appeal to God the Provider was an ultimate appeal.
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Everything seemed to go well when Jacob’s sons returned to Egypt. Simeon was released. There was no problem about the money they had found in the sacks. The prime minister greeted them warmly and invited them to a special meal. While his eating with them was a pledge of friendship and safety, they were afraid of a trap. Then as they prepared to eat, they saw with amazement that they had been seated in the order of their ages, from the oldest to the youngest. How uneasy they must have felt! But they passed well the test in which special favor was given to the youngest. They showed no resentment and Joseph saw that their attitudes of long ago had changed. 5 The questions which follow relate to the brothers’ second trip. a How were Joseph’s brothers treated when they arrived in Egypt the second time (43:13–24)? Why? .......................................................................................................................... b What do you suppose the brothers thought about Joseph when he seated them according to their age? ..........................................................................................................................
Figure 14.1 steward manager
Joseph had one final test for his brothers. Before they left for Canaan, he had his steward* hide his silver cup in Benjamin’s sack of grain. How great was their amazement the next day when they were accused of stealing Joseph’s cup! Knowing they were innocent, they proposed the death penalty for the one in whose sack the cup was found, and slavery for all the rest. But the official penalty was to be slavery for Benjamin and freedom for all the rest! What a shock! In all their dealings with this mysterious governor of Egypt, it seemed they were under the shadow of God’s judgment. Their hidden sin had overtaken them. Now they refused to leave Benjamin to his fate and go on their way. That would have been like repeating their crime against Rachel’s other son. Now there was a new solidarity in the family. The problem of one was the responsibility of all. So they loaded up their donkeys and hurried back to Joseph. Judah interceded for Benjamin in one of the most eloquent and moving speeches found in literature. Yates says: The spirit of self-sacrifice, once so foreign to Judah, shone forth with rare beauty. . . . By his references to his father’s suffering, Judah revealed himself as one now keenly aware of sacred values and relationships (p. 42).
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6 What was Joseph trying to discern by threatening to make Benjamin his slave? ................................................................................................................................ ................................................................................................................................ 7 Compare Judah’s attitude in 37:26–27 with what is reflected in 44:18–33. ................................................................................................................................
pathetic having a capacity to move one to either compassionate or contemptuous pity
................................................................................................................................ Judah’s intercession reached a climax in these words: “Let your servant remain here as my lord’s slave in place of the boy, and let the boy return with his brothers. How can I go back to my father if the boy is not with me?” (Genesis 44:33–34). His plea reminds us of the intercession of Moses (Exodus 32:9–14, 31–32) and of the incomparable Descendant of Judah who gave His life as a ransom for us. Joseph could now see that Jacob’s family was indeed one. There was no need to test the brothers further. Moved by the pathetic* appeal of Judah, who spoke the sentiment of all his brothers, Joseph could control himself no longer. He wept loudly and told them who he was. They were speechless with fear and guilt, terrified. MacLaren says: They are an illustration of the profitlessness of all crime . . . They put Joseph in the pit, and here he is on a throne. They have stained their souls and embittered their father’s life for twenty-two long years, and the dreams have come true, and all their wickedness has not turned the stream of the divine purpose, any more than the mud dam built by a child diverts the Mississippi [River]. One flash has burned up their whole sinful past, and they stand scorched and silent among the ruins. (p. 263) Judah’s eloquence of intercession is matched only by the tenderness and compassion of Joseph’s beautiful words of forgiveness (45:3–15). He was quick to assure his brothers that he held nothing against them. He comforted them by looking beyond the work of human envy and hate to the providential hand of God: “Do not be distressed and do not be angry with yourselves for selling me here, because it was to save lives that God sent me ahead of you” (45:5). “You sold me—God sent me.” Joseph’s brothers were greatly comforted by knowing that God had prevented their sin from doing the harm it might have done and that He had actually used it to preserve the lives of His covenant family. But the comfort which Joseph gave them would have been dangerous to these men if they had not already recognized the awfulness of their sin. In the same way, God’s word of forgiveness and reconciliation is only for those who are sorry for their sins. How is it that Joseph could forgive so completely and tenderly? Surely “he must have been living near the Fountain of all mercy to have had so full a cup of it to offer” (MacLaren, p. 265). Joseph’s father was ever present in the thoughts of his illustrious son. No amount of prosperity or exaltation will cause a true son to forget his parents. He urged his brothers to hurry back to their father and give him the good news. Joseph was unspoiled by human glory and rejoiced in the delight which news of his exaltation would give his fond father.
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Thinking of how to take care of his family members during the remaining five years of famine, Joseph invited them to move to Egypt. Pharaoh, pleased at the news that Joseph’s brothers had come, also extended his invitation for them to come and live in Egypt, promising to give them the best of the land. He also provided carts for them to use in bringing their families to Egypt. When Jacob heard the news that Joseph was alive and a ruler in Egypt, he went into a state of shock and could not believe it. But when he saw the carts that Pharaoh had sent, his spirit revived. His gloom was dispelled. The old Jacob became Israel again. Once more he began to move with his old vigor: “My son Joseph is still alive. I will go and see him before I die” (Genesis 45:28). 8 Circle the letter preceding each TRUE statement. a Joseph explains his story to his brothers as an advance measure of God to save the lives of his covenant people. b Joseph’s example of forgiveness (45:5–8) teaches us that we can forgive more easily if we see the wrong we suffer as instruments God is using for our good. c While we can forgive those who wrong us, restore them, and renew a good relationship with them, we cannot forget what they did. d Pharaoh was kind to Joseph’s brothers because of Joseph’s value to the nation and to Pharaoh. e An application of Pharaoh’s acceptance of Joseph’s brothers for Joseph’s sake, based on Ephesians 1:5, 6, 11, is that God the Father accepts us in His Son. f Judah’s moving appeal in behalf of Benjamin is an example of love that should motivate us to intercessory prayer for the sake of our Father that His loved ones might be brought home. g In disclosing himself to his brothers, Joseph becomes a type of Christ who reveals himself to us and gives us an appreciation of God’s plan of salvation that included letting him die in our place.
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9 Arrange in order the following events in the testing of Joseph’s brothers and their reconciliation with him. �������a Jacob laments his lot in life, Reuben offers to guarantee Benjamin’s safe passage, and Jacob refuses to release Benjamin. ������ b Jacob prepares a gift to pacify the Egyptians and commits his son to El Shaddai. �������c The ten sons are accused of being spies, one is imprisoned, the others are sent away with grain. �������d The nine brothers plus Benjamin present themselves to Joseph. �������e Simeon is released. �������f The brothers explain the accident of their refunded silver to Joseph’s steward. �������g Jacob tells his sons to go buy more food in Egypt, Judah protests going without Benjamin, and offers to become security for Benjamin. �������h Jacob hears that there is grain in Egypt, so he sends ten sons to buy some. ������ i Joseph greets the brother in his home and addresses his younger brother Benjamin. �������j The brothers are imprisoned for three days during which they recall their sin against Joseph and associate it with their present distress. �������k The brothers are amazed at the precise seating order that seats them according to age. ������ l The brothers go to Joseph’s home, bathe, and prepare for dinner with Joseph. �������m The nine brothers discover their money in their grain sacks. �������n Joseph reveals himself to his brothers in a very moving scene. �������o The brothers leave for Canaan, are overtaken by Joseph’s steward, and brought back to Joseph. �������p Judah pleads eloquently for the life of his brother Benjamin. �������q Joseph declares that Benjamin must become his slave and that the other brothers are free to return to Canaan. �������r Joseph interprets the events of his life from his being sold as a slave to the present as God’s design; therefore, he assures his brothers of his forgiveness, and he invites them to return to Canaan and bring Jacob to Egypt quickly.
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Objective
14.3
Identify two types of guidance that led Israel to the land of Goshen.
Family Migration to Egypt Genesis 46–47
As you read this Scripture passage notice 1) how God reveals himself to Jacob and 2) the content of God’s message to the patriarch. Observe Joseph’s wisdom in his dealings with Pharaoh. In addition, see Joseph’s attitude toward his aging father, and try to picture Jacob before Pharaoh. Finally, evaluate Joseph’s policy toward the Egyptian people and its result.
Genesis 46:1–27
clan group united by a common interest or common characteristics invoke make an earnest request for
Guided to Goshen
In Genesis 46–50 Jacob once more becomes the outstanding person. He is still the head of the covenant family and guides the family movements. Jacob migrates to Egypt with all his clan*, leaving behind the long years of toil and grief that have served as a purifying school of suffering. From now on his years are filled with satisfaction and contentment. We see him now as Israel, the grand old man of God, who lifts his hands to invoke* divine blessing on Pharaoh. He also prophesies with supernatural knowledge about the future of the Hebrew tribes in Canaan. For the covenant family to migrate from Canaan to Egypt, was a serious decision. How could these people know God’s will? How are we guided in the important decisions in our lives?
Figure 14.2 confirmation the process of supporting a statement by evidence
Jacob probably would not have left Canaan if he had not received the invitation from his long-lost son, Joseph, and a confirmation* from God. This guidance was very important to the course of history. Jacob was going to Egypt not just as an individual but as the head of a clan which, according to the divine promise, would become a nation there. Jacob’s experience shows us that God may guide us through circumstances that are followed by an assurance or confirmation of His will when we set out on a course of action. Then God may close one door and open another—famine in Canaan and food in Egypt. He may use wise advice, such as Joseph gave, and
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provision for a move. We follow God’s revealed will in His Word, commit our way to Him, act on what seems best, and God directs us. This may be an inner assurance that we are in His will or an uneasiness that makes us reconsider and make a different choice. Jacob probably left from Hebron (37:14). As he reached Canaan’s southern border at Beersheba, he may have begun to wonder if Joseph’s invitation was the clear guidance of the Lord. Had not God told him to go back from Haran to Canaan and to live there? And the Lord had told his father, Isaac, not to go to Egypt to escape a famine (26:1–3). Thus, when Jacob arrived at Beersheba (the home of his youth), he must have remembered how God had revealed himself to Isaac there. So, he offered sacrifices there to the God of his father, Isaac. 10 Answer the following questions that relate to Jacob’s experience at Beersheba. a Why did Jacob offer sacrifices at Beersheba rather than before leaving Hebron? .......................................................................................................................... .......................................................................................................................... b What did God tell Jacob about the relation between Egypt and the future of his descendants?
exodus a mass departure; emigration
.......................................................................................................................... Afterward, the Lord appeared to Jacob in the last of the recorded patriarchal visions and reassured him about his move to Egypt. God also renewed the promise that his descendants would become a great nation and added a new detail. The growth to nationhood would be in Egypt, not Canaan. Furthermore, God promised to protect and help Jacob, saying “I will go down to Egypt with you” (46:4). The next promise, “I will surely bring you back again,” would be fulfilled for the Israelites 400 years later in the Exodus*. Encouraged by God’s message, Jacob’s clan made the long trip to Goshen. The procession must have been an interesting sight: the two-wheeled oxcarts loaded with belongings, the aged patriarch seated in one of them, the families on donkeys following the creaking carts, and the servants with herds and flocks in the rear. Since the list of sixty-six does not include the wives, daughters, or servants, Allis estimates that the caravan may have numbered as many as a thousand people (p. 54). 11 In the light of God’s message to Jacob (46:2–4), we can assume the reason God gave the list of Jacob’s family members at this point is that a) when covenant people changed locations genealogies were updated. b) posterity would need to know the history of Israel’s activities. c) it was the beginning of a new epoch in Israel’s history. d) suddenly God was interested in establishing written records. 12 The two things most responsible for guiding Jacob to Goshen, according to our discussion, were the a) weather of western Asia Minor and the severe drought in Canaan. b) the invitation from his long-lost son Joseph and God’s confirmation. c) mass migration of Semitic peoples to Egypt and Canaanite wars. d) extended famine and domestic problems.
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13 Circle the letter preceding each TRUE statement. a As Jacob prepared to leave Canaan, God reassured Jacob by telling him that his descendants would grow to nationhood in Canaan, not Egypt. b Although God indicated that it was His will for Jacob and his family to go into Egypt, He told him it would be for a period of precisely 400 years. c God told Jacob not to fear the move to Egypt and He promised the patriarch that He would bring his descendants back to Canaan as a great nation. d Jacob was induced to go to Egypt from a purely human point of view by famine in Canaan and food in Egypt, plus the provisions for the journey that Joseph sent.
Objective
14.4
Identify four advantages of the land of Goshen as a home for Jacob’s family. Genesis 46:28–47:12
filial of, or relating to, or befitting a son or daughter monarch a person who reigns over a kingdom or empire as a sovereign ruler
A Royal Welcome
Jacob sent Judah ahead to ask Joseph where to take the family. Then Judah came back and guided his people to their future home. When the patriarchal company arrived in Goshen, Joseph met his family members and entourage in his splendid state chariot. Scripture touchingly describes the reunion of father and son. Too deeply moved to speak, they embraced and wept. Jacob, having seen his long-lost son, felt he could now die in peace. Joseph let Pharaoh know that his family had arrived safely in Goshen. He had already told his brothers they could live there, and Pharaoh had offered them the best of the land (45:10, 18). Then when some of the brothers were presented to Pharaoh, they and Joseph stressed the fact that they were shepherds. Pharaoh quickly granted their request to live in Goshen and put them in charge of his livestock. This royal appointment and the isolated area would help to avoid problems with prejudiced Egyptians, protect them, and supply their needs. We can see God’s hand and Joseph’s wisdom in settling his family in Goshen. There in the eastern delta of the Nile they would be close to him. They would continue their occupation as shepherds with good pasture lands. The geographic isolation and the prejudice of the Egyptians against shepherds would keep them from being absorbed by the Egyptians. And the fact that Goshen was the nearest part of Egypt to Canaan would be a great advantage centuries later when they had to leave Egypt hurriedly. Joseph, the second highest official in Egypt, was not ashamed of his humble, country brothers. Other officials may have looked with disguised contempt at these simple shepherds as they came into Pharaoh’s splendid throne room. However, true greatness considers the family sacred—love for the family made him glad to present them at court. He would not hide family ties in order to keep the approval of his associates. Joseph presented his aged father to Pharaoh in a way that showed the highest filial* respect. He introduced him to the Egyptian ruler as one monarch* to another. And Jacob blessed Pharaoh. Jacob stood before one of the greatest rulers of his day, conscious of being the representative of Almighty God and
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able to impart by a divine blessing more than anything an earthly king could offer. Pharaoh showed his respect for Jacob by asking him his age. Jacob, looking back on his life, describes it as a pilgrimage—a long journey toward a sacred place. The writer to the Hebrews lets us know that this referred to more than his many travels and changes of residence. Jacob was an alien and stranger on earth “longing for a better country—a heavenly one” (Hebrews 11:8–16). He considered his 130 years as few in comparison with the 175 of Abraham’s life and 180 of Isaac’s. They were difficult in terms of his hardships and suffering. He had had to leave home because of Esau’s anger. He had been cruelly deceived and cheated by his father-in-law Laban. He had grieved over the rape of Dinah, the immoral conduct of his sons, and the loss of Rachel and Joseph. Like many elderly people, Jacob was looking at his troubles in the past and could not see the seventeen sunny years ahead. Joseph’s brothers had told Pharaoh that they had come there to live because of the famine in Canaan. Possibly Jacob had not told them what God had showed him—that they were to stay in Egypt until they became a nation. His purpose was greater than protecting them during a famine. Although they had only asked for a temporary refuge, Joseph arranged with Pharaoh for the permanent settlement of his father and brothers in Goshen, where they were sustained and protected. Conditions there were ideal for the preservation of the Hebrews from the Canaanite influence and for their rapid growth under peaceful conditions. 14 Joseph’s presentation of his family to Pharaoh indicates a) his love for his family. b) he was not ashamed of them, even though they were humble shepherds. c) his desire to impress Pharaoh with his Semitic roots. d) what is noted in all of the above. e) what is noted only in a) and b) above. 15 List two reasons why it was easy for the brothers to request Pharaoh’s permission to settle in Goshen. ................................................................................................................................ ................................................................................................................................ 16 All of the following but one are advantages of the land of Goshen for the family of Jacob. Which one is NOT an advantage stated in the discussion? a) It was separated from the Canaanites. b) It was isolated from Egyptians but protected by Egypt. c) It was on the border of Egypt and therefore subject to attack. d) It was part of Egypt nearest Canaan and would facilitate the return to Canaan. e) It was near Joseph and it was a good pastureland.
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Objective
14.5
Select statements which state the results of Jacob’s adoption of Joseph’s sons.
Jacob’s Last Days Genesis 47:12–50:14
Jacob spent his last seventeen years in Egypt enjoying peace and plenty. In spite of the famine during the first five years, Jacob’s family had all their needs met by Joseph’s provision of food and by their work for Pharaoh (47:5–6, 11–12, 27). Jacob’s last years were a great contrast to the turbulent, troubled ones of his earlier years. Jacob had been encouraged and guided by God’s promises all his life. So when he faced his own death, he looked to the promises as he arranged for his own burial. He had Joseph promise to bury him not in Egypt but in Machpelah where Abraham, Isaac, Sarah, Rebekah, and Leah were buried. Jacob’s wish was motivated by faith in God’s promise that the Hebrews would return to Canaan and possess it.
Genesis 48:1–22
Adopting Joseph’s Sons
The writer of Hebrews selects Jacob’s blessing of his grandsons as his outstanding act of faith (Hebrews 11:21). Such a blessing has value only for one who worships and believes in a God who has power over the future. Joseph too showed faith in bringing his sons to be blessed. They were probably in their early twenties. As prime minister of Egypt, he probably could have placed his sons in high government positions. But he chose to identify them with the despised shepherds. He valued the certainty of God’s covenant for them above the honors of Egypt. So, he took them to receive the blessing of his father before Jacob died. On hearing that Joseph and his sons had arrived, the divinely appointed head of the covenant race rallied his strength and sat up in bed to perform his important task. First he told them about how God had appeared to him, blessed him, and given him certain promises at Bethel. Then he formally adopted Ephraim and Manasseh as his own sons. He named them in the order of the blessing that he was to give them. Ephraim and Manasseh would have a place like that of Reuben and Simeon (his first and second sons). So, Ephraim and Manasseh were given the status of founders of two of the tribes of Israel. Joseph’s continuance as a tribe would be through the tribes of his sons. In this way Joseph received the double portion belonging to the firstborn and the high honor of being the forefather of two tribes (1 Chronicles 5:1–2). However, any younger sons that Joseph might have would not father separate tribes; they would belong to the tribes of their brothers Ephraim and Manasseh. Dods sees a beautiful parallel between the adoption of Joseph’s sons by Jacob and the adoption of the believers by God the Father. He saw Jacob’s act as a mental preparation for men, “so that they might not be astonished if God should in some other case, say the case of His own Son, adopt men into the rank
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He held, and let His estimate of the worth of His Son, and the honor He puts upon Him, be seen in the adopted” (p. 423).
Figure 14.3
preeminence superiority
surpassed became better, greater, stronger than; exceeded
How surprised Joseph and his sons must have been by Jacob’s blessing! Customarily, before a patriarch died, he would give the major blessing to the oldest son. This was symbolized by putting the right hand on his head. So Joseph put Manasseh at Jacob’s right hand and Ephraim at his left. But God’s spirit of prophecy guided Jacob to cross his hands and reveal the future preeminence* of Ephraim. Thus, God’s sovereignty overruled man’s custom. Divine grace superseded the sequence of nature. How often God reverses our concept of order and our preferences! Like Joseph, we would try to guide our Father’s hand to bless what we favor or think is best. But God, in so many words, patiently replies, “I know, my son, I know,” and He continues to work according to His own good purposes. Jacob prophesied that Manasseh would become a great people but would be surpassed* by Ephraim. Furthermore, God would so bless both tribes that Israelites would say, “May God make you like Ephraim and Manasseh!” (Genesis 48:20). While Manasseh became the tribe with the greatest land area, Ephraim became the strongest tribe in northern Israel. Jacob’s blessing was based on the character of God. He prayed for his grandsons to have the same relationship with God that he had—knowing Him as: 1. The God of his fathers, the true and living God with whom Abraham and Isaac had walked and whom they had known intimately. 2. The God of his personal experience, his Shepherd who had led and fed him all his life. 3. The Angel who had protected him from danger and delivered him from his enemies.
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17 Answer the following questions that relate to Jacob’s blessing on Ephraim and Manasseh. a What special honor did Jacob give Joseph which distinguished him from his brothers (Genesis 48:5)? .......................................................................................................................... .......................................................................................................................... b How was Jacob’s blessing on Joseph’s sons like Isaac’s blessing on his sons (Genesis 27:27–29, 39–40)? .......................................................................................................................... c How did Jacob describe God in 48:15–16? .......................................................................................................................... d How did Jacob express faith in the promises God gave him at Beersheba (46:3–4, 48:21)? .......................................................................................................................... e What quality do you see in Jacob as he blesses Joseph’s sons (Hebrews 11:21)? .......................................................................................................................... 18 Circle the letter preceding each TRUE statement. a Jacob made Joseph promise not to bury him in Egypt because of his faith in God’s promise that the Hebrews would return to Canaan and possess it. b As Jacob blessed Joseph’s sons, he disowned Reuben and Simeon because of their immorality and cruelty; consequently, he gave their portion in the family to Ephraim and Manasseh. c Jacob formally adopted Joseph’s sons as his own, giving them the status of founders of two of the tribes of Israel. d Because his two sons received the status of two tribes of Israel, Joseph received the double portion that normally went to the firstborn. e When Jacob reversed the natural order by prophesying the preeminence of Joseph’s younger son, he was attempting to duplicate what had happened in his own experience. f When God’s sovereignty overrules our customs, we can expect to see Him work according to His own good purposes, even though this is frequently contrary to our expectations. g Jacob’s blessing was based on the character of God, including especially His faithfulness, guidance, protection, and personal nature.
Objective
14.6
Discuss the fulfillment of Jacob’s prophecy about his sons.
Genesis 49:1–28
Patriarchal Prophecies
Just before Jacob died, he blessed his sons and told of their future. His prophetic vision looked beyond the Exodus and the conquest of Canaan. He saw the Hebrew tribes living in the promised land and told something of their
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parallelism resemblance, correspondence
censure to reprimand officially
millennial relating to a period of 1,000 years
location and character. The language contains elements of the rare beauty found in Hebrew poetry: rhythmical movement, parallelism* of ideas, figures of speech, and play on words. Yates describes the scene: He summoned each son in turn to his bedside to hear words of blessing, of censure*, or of curse. In each case he singled out some striking trait of character as his appraisal of the man and his family group. Jacob’s words constituted a prediction of future developments based on the father’s knowledge of the character of each son. (p. 45) Genesis 49:3–7. Reuben, Simeon, and Levi (the first three sons of Jacob by his wife Leah) were included in the covenant blessings for the nation, but their past conduct was severely condemned. Reuben, because of his immorality, lost the birthright and would not have the leadership among the tribes. Simeon and Levi shared the same spirit. Their fiery zeal, family pride, and violent character were seen in the massacre at Shechem. Their swords were weapons of vengeance, not of justice. Both tribes would be scattered. Simeon would be practically absorbed by Judah. Levi would receive no separate area but would be distributed throughout the nation to carry out religious duties as priests and levites. In the days of Moses, the tribe of Levi redeemed itself from disgrace by rallying to the cause of Jehovah (Exodus 32:25–28); so the tribe of Levi was rewarded with the priesthood. Dods says: “The sword of murder was displaced in Levi’s hand by the knife of sacrifice; their fierce revenge against sinners was converted into hostility against sin” (p. 429). Genesis 49:8–12. The blessing on Judah, son of Leah, is the most important of the prophecies. Unqualified praise makes him shine brightly against the dark background of censure for his three older brothers. The name Judah means “praise” and he would be praised by his brothers. He would triumph over his enemies and rule over the other tribes. From Judah would come a Ruler over the nations (the Messiah) whose prosperous millennial* kingdom is described in great detail by Isaiah. The lion-like qualities of Judah—dauntless courage, power, kingly dignity— would fit his tribe for rulership over Israel. Like a lion he would pursue his enemies until they were conquered. When he retired to his mountain stronghold, all would fear to arouse him. We see these qualities clearly in David, the first king in the royal line of Judah. He led his kingdom to victory after victory over his enemies. The Davidic covenant confirmed Jacob’s prophecy that the scepter would not depart from Judah (49:10; 2 Samuel 7:16) until the One came to whom the eternal kingdom belonged. He would be the Son of David, the promised Messiah, the Lion of the tribe of Judah (Revelation 5:5), the Lord Jesus. It is interesting to see in Israel’s history that, in spite of revolution and the division of the kingdom, David’s dynasty continued to rule over the southern tribes. Dynasty after dynasty succeeded one another in the northern kingdom, but the Davidic line still held the throne and scepter in Judah.
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Figure 14.4 Conservative scholars differ in their interpretation of the word shiloh in Genesis 49:10 (KJV). Most of them believe it means either “establisher of peace (rest-bringer)” or “to whom it belongs.” The latter translation harmonizes with the way Ezekiel 21:27 translates until Shiloh comes—“until he comes to whom it rightfully belongs.” Either translation fits the Messiah. He is the Prince of Peace who will establish universal peace (Isaiah 9:6–7). And the scepter of Judah will be given into the hands of the One to whom all the kingdoms of this world rightfully belong (Revelation 4:11; 5:5–14; 11:15). Although the earthly rule of Judah was interrupted by the Babylonian captivity in 586 B.C., in due time the Lion of the tribe of Judah did come, and the obedience of the nations will be His. 19 Circle the letter preceding each TRUE statement. a Jacob’s prophecy concerning his sons was based solely on their faults. b As each son was called to Jacob’s bedside, he was reminded of some striking trait of character that indicated his father’s appraisal of him. c Reuben, the eldest son, lost his birthright because of his immoral conduct. d Simeon received a great portion of the land as his blessing. e The tribe of Levi received no separate area, but was absorbed by Judah. f The blessings on Judah are the most important of all, for unqualified praise makes him shine brightly against the dark background of censure for his three older brothers. g Genesis 49:10, which refers to the scepter in Judah, is prophetic of the coming Messiah. h Bible scholars agree in their interpretation of shiloh in Genesis 49:10. i “Until he comes to whom it belongs” or “Until shiloh comes” refers to the Davidic covenant. j The “scepter of Judah” refers to Christ’s rule over Israel. k Jacob’s prophecies are symbolic of Israel’s future. Genesis 49:11–12 speaks symbolically of great prosperity, a superabundance of two of the main products of the land—wine and milk. Isaiah speaks more fully of such productivity in the Messiah’s reign.
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20 Compare the following sets of Scripture briefly in the space provided. a Compare Genesis 49:8–12 with 27:27–29. .......................................................................................................................... .......................................................................................................................... b Which verses of 49:8–12 correspond to Isaiah 35? .......................................................................................................................... c Which verse corresponds to Isaiah 60? .......................................................................................................................... Genesis 49:13–15. Zebulun and Issachar (the fifth and sixth sons of Leah) received Jacob’s blessing before he called the sons of the maids and finally those of Rachel. The area given to Zebulun in the conquest did not reach to the sea, but the tribe had commercial relations with the city of Sidon (in Phoenicia). Zebulun prospered through trade with the sea-going Phoenicians (Deuteronomy 33:19). Just as Jacob prophesied, the neighboring tribe of Issachar settled down in a pleasant area in northern Palestine, the plain of Esdraelon. Rather than driving out the Canaanites, the people of Issachar paid tribute to them, which included forced labor. Genesis 49:16–19. Dan and Gad (sons of Bilhah and Zilpah) would both be subject to attack in their lands on the borders of Palestine. For them Jacob says, “I look for your deliverance, O Lord” (v. 18). Dan’s name means “to judge, vindicate, plead the cause” (Genesis 30:6). Jacob prophesied that Dan would live up to his name and provide justice for his tribe. He would defend his people against their enemies. Though small in number, Dan would strike at invading armies like a deadly serpent at the horse’s heels. Samson, a Danite, inspired terror in the Philistines by striking at them repeatedly in unexpected ways (Judges 15–16). Some Danites migrating northward from their area took Laish with snake-like treachery (Judges 18:25–28). The name of Gad—meaning “attack” or “band of raiders”—also was related to its future. The people of Gad were east of the Jordan River where they were the object of border raids by Israel’s desert enemies; nevertheless, the Gadites put them to flight and pursued them. Genesis 49:20–21. Asher and Naphtali (sons of Zilpah and Bilhah) were to be neighboring tribes on the northern border. Asher would enjoy prosperity (rich food). History shows that this was due to the location in a fertile plain and on the sea. Trade routes to the sea crossed their area. The highland tribe of Naphtali would show great love of freedom, like a mother deer with fawns. Under Deborah and Barak, this tribe led Israel in a successful revolt against the Canaanite oppressors (Judges 4–5). Genesis 49:22–26. Joseph (son of Rachel) is the most highly praised of all. The beautiful figure of a fruitful vine watered by a spring contains a play on the word Ephraim (fruitful). Like a fruitful branch over the wall, Joseph’s wise administration in Egypt had provided life-giving food to other countries. His secret of victory in persecution was the help of the Mighty One of Jacob. Joseph’s descendants would have all kinds of prosperity and blessing.
355 Lesson 14: The Israelites in Egypt
Genesis 49:27. Benjamin (son of Rachel) would be like a wolf in the warlike character of his tribe. He would triumph over his enemies. Ehud, Saul, and Jonathan were Benjamite warriors who partially fulfilled Jacob’s prophetic word. So, Jacob’s prophecy reached far into the future and found fulfillment in the history of Israel and the role of the Messiah. 21 Match the person or tribe (right) with the part of Jacob’s prophecy to which it refers. �������a Lost his birthright �������b Treacherous to his enemies, striking in unexpected ways �������c Given the most ample blessing �������d Royal and messianic line �������e Would submit to bondage rather than fight �������f Censured for past sins
1) Issachar 2) Joseph 3) Judah, Gad, Benjamin 4) Reuben 5) Dan 6) Judah 7) Reuben, Simeon, Levi
�������g Strong in warfare 22 State in a phrase or a few descriptive words the things that stand out in the fulfillment of prophecy about each of the following tribes of Israel. a Reuben ...................................................................................................... b Simeon ...................................................................................................... c Levi ........................................................................................................... d Judah ......................................................................................................... e Issachar ..................................................................................................... f
Zebulun .....................................................................................................
g Dan . .......................................................................................................... h Gad . .......................................................................................................... i
Asher . .......................................................................................................
j
Naphtali . ...................................................................................................
k Ephraim and Manasseh (Joseph) .............................................................. l
Objective
14.7
Benjamin . .................................................................................................
Indicate evidences of Jacob’s faith and of the Egyptians’ esteem for Joseph in Jacob’s death and burial. Jacob’s Death and Burial Genesis 49:29–50:14 After Jacob finished blessing his sons, he gave them the same instructions he had already given Joseph. They were to bury him in Machpelah. Then he lay down, died peacefully, and “was gathered to his people” (v. 33). Jacob’s words show us his faith:
356 Genesis
1. He wanted to be buried in Canaan because he trusted the promise that his family would eventually return there and possess the land. 2. He believed that at death his spirit would go immediately to join those of his people in conscious life after death—this is the meaning of “gathered to my people.” (As we see here, it does not refer to the body or place of burial.) Joseph had his physicians embalm Jacob’s body so it could be taken on the long journey to Canaan. (This is the first mention of physicians in the Bible.) The Egyptians embalmed (or mummified) bodies by removing the internal organs (including the brain) and treating the body in a process that required forty days. The body may have been soaked in a solution of saltpeter, then filled with asphalt, cedar oil, and spices to preserve it from decay. Stuffing some cavities with rolls of linen helped the body retain its form and life-like appearance. Then the body was wrapped tightly in linen cloth (as archaeologists have discovered) so it could be kept in good condition for thousands of years. The Egyptians mourned for Jacob for seventy days. This was close to the seventy-two days of mourning for a Pharaoh. Then all the dignitaries of Egypt went up with Joseph and all Jacob’s family to bury him in Machpelah. The extensive period of mourning and the journey of the state officials to attend the funeral in Canaan speak of the esteem in which the Egyptians held Joseph. Jacob’s twelve sons showed their faith in the covenant too. By burying their father in Machpelah, they showed that their thoughts and their hopes lay in Canaan (Leupold, p. 1204). 23 List two evidences in Jacob’s last words of his faith in God and the covenant. ................................................................................................................................ ................................................................................................................................ 24 Egyptian officials showed their esteem for Joseph at the death of his father by a) embalming Jacob according to the process they had perfected. b) mourning seventy days for his father and going to Canaan for his burial. c) permitting Joseph to accompany his father’s body to Machpelah. d) building a monument to Jacob in the Land of Goshen.
Joseph and His Brothers Genesis 50
Jacob, the head of this outstanding family, is now dead. Each son is now unsure of the future. Are there going to be problems in their interrelationships? Who will be the spokesman for the family? In this chapter, which ends the book of Genesis, Joseph gets the main attention.
357 Lesson 14: The Israelites in Egypt
Objective
14.8
Assess the principles of forgiveness seen in Genesis 50. Confession and Forgiveness Genesis 50:15–21 As we finish Genesis, we want to look at some practical lessons about forgiveness. How to Be Free from Guilt The actions of Joseph’s brothers after Jacob’s death surprise us. Their fear that Joseph might have been waiting for this time to punish them shows that they still carried a sense of guilt. Although they had confessed their sins against Joseph among themselves (42:21–22), we have no record that they asked Joseph for forgiveness. Joseph wept when he saw that they still did not trust him and were still afraid of him in spite of the love he had shown them for seventeen years. How to Forgive Resentment is a deadly poison. It can destroy us physically, emotionally, socially, mentally, and spiritually if we let it. Medical research shows that selfpity and a bitter, unforgiving spirit can cause ulcers, arthritis, and many other diseases. Thinking about how people have wronged us can destroy our peace of mind, cause depression and nervous breakdowns, and destroy our relationships with others. Worst of all, refusing to forgive others can cut us off from God’s forgiveness and fellowship (Matthew 6:14–15). No matter what people do to us, we must forgive. Joseph’s example can help us. His answer to his brothers shows us several basic principles. First, trust in God made it possible for Joseph to forgive his brothers and overcome resentment long before they asked for forgiveness. He saw that it was God’s place—not his—to judge them, for he asked, “Am I in the place of God?” (Genesis 50:19) Only God knows all the reasons why people do what they do. He is the Judge and He will take care of the situation (Romans 12:17–21). Besides, Joseph had seen that God takes people’s attempts to harm us and uses them for our good. His brothers’ persecution had started him on his path to the throne, so how could he resent it?
Figure 14.5 Second, Joseph accepted his brothers’ confessions, recognizing that wrong was wrong. He reminded them: “You intended to harm me” (Genesis 50:20). Denying that they had sinned would have hindered their repentance. They
358 Genesis
Never
Sometimes
Usually
25 Examine your forgiveness by studying the following chart. Read the references and mark an X under the best answer to each question. Pray over the results.
Always
needed to confess their sin openly in order to receive forgiveness and be free from their accusing memories. Third, Joseph let his brothers know by words and actions that they were forgiven (v. 20). He comforted them lovingly, showing them how God had overruled their attempt to harm him, for he said, “God intended it for good.” He made no mention of his thirteen years of hardships as a slave and prisoner because of their crime. He spoke only of how God had taken him to Egypt in order to save many lives! And he showed them (and us) that true forgiveness is more than forgetting the offense; it is repaying offenses with practical love. Accordingly Joseph said: “I will provide for you and your children” (v. 21).
a Do you put the kindest possible interpretation on people’s actions instead of judging them? (Matthew 7:1–3) b Do you pray for those who hurt you, ask God’s help to love them, try not to think about the hurt? (Matthew 5:43–44) c Do you thank God for using the hurt for good? (Romans 8:28; Matthew 5:10–12) d Do you accept apologies kindly and show real love and forgiveness? e Do you show in your actions afterwards that all is forgiven?
Objective
14.9
Examine the final evidence of Joseph’s faith in God’s promises.
Genesis 50:22–26
Joseph’s Last Days
During Joseph’s life he saw the fulfillment of his dreams and of those he had interpreted. God had kept the promise made through Jacob that Joseph would be fruitful (48:16; 49:25). He had the joy of holding his great-grandchildren. He lived to be 110 years old—the ideal life span according to the Egyptians. This was a witness to them that God had looked on Joseph with great favor. Joseph showed that he shared his father’s faith in the covenant. He told his family that God would take them out of Egypt (48:21; 15:13–16) and asked that his body be taken back to Canaan then. And so, Joseph, the prime minister, had a state funeral in Egypt, but his people knew that some day his coffin would be carried to Canaan. Exodus tells us how Joseph’s last words were fulfilled. After a change of dynasty, the Hebrews were persecuted but God blessed and multiplied them. During that period, Joseph’s coffin must have reminded the Hebrews of the promise, “God will surely come to your aid” (50:24). Later, as they carried the coffin with them from Egypt to Canaan (Exodus 13:19), it was a witness “that God’s controlling hand is working out the divine will in all of life’s struggles”
359 Lesson 14: The Israelites in Egypt
(Yates, p. 49). So when the Israelites took Canaan, they buried Joseph’s body at Shechem (Joshua 24:32). We see, then, that Genesis ends with a note of hope: “God will surely come to your aid” (Genesis 50:24). The chosen family was in Egypt and Joseph was dead, but the eternal God of the covenant would neither forget nor fail His people. He would raise up another deliverer in due time; and the divine purposes revealed to the patriarchs would be fulfilled! 26 Explain how Joseph showed his faith in the covenant and in God’s promise to Jacob. ................................................................................................................................ ................................................................................................................................
14.10
Objective
List seven ways Joseph was like Christ. Joseph’s Likeness to Christ Joseph stands out among the patriarchs for his Christlike character. He showed the highest integrity and nobleness. He did not react with bitterness or despair when his brothers sold him into slavery. When tempted, he maintained his purity; when unjustly accused and imprisoned, he did not give way to self-pity, but trusted in God. Raised to high office, he was a wise and capable administrator, laboring to save lives. He kept his simplicity and humility among the flatteries and temptations of court life.
Figure 14.6 We can see in Joseph’s life many similarities to that of Jesus. Both were loved by their fathers, rejected by their brothers, sold for silver, and unjustly condemned; nevertheless, their humiliation led to the throne. All men had to come to Joseph for bread or they would perish. He freely forgave his brothers who had plotted to kill him. While he was rejected by his people, Joseph won a Gentile bride (like the Gentiles included in the bride of Christ after His rejection by the Jews). Although the New Testament does not mention Joseph as a type of Christ, no one else in the Old Testament is more like God’s Son in character and life experience than this illustrious son of Jacob.
360 Genesis
JOSEPH, A PICTURE OF CHRIST Loved by father Rejected by brothers Sold for silver Severely tempted Overcame temptation God was with him Revealer of secrets Capable administrator
Faithful in his work Unjustly condemned Gloriously exalted Had God’s Spirit in him Forgave his persecutors Provided bread of life Won a Gentile bride Honored by all
Figure 14.7 27 List seven ways in which Joseph was like Christ. ................................................................................................................................ ................................................................................................................................ I hope you achieved all your goals and that the detailed study of this first book of your Bible has strengthened the foundations of your faith. Review the lesson objectives and then take the self test.
361 Lesson 14: The Israelites in Egypt
Self-Test 14 Multiple Choice. Circle the letter preceding the one best answer. 1 When the brothers first came to Egypt, Joseph treated them as a) they had treated him when he was in Canaan. b) spies who had come for no good purpose. c) visitors who were important to Egypt. d) friends of Pharaoh who should be honored. 2 Comparing Joseph’s treatment of his brothers with God’s dealings with people, we learn that a) God repays according to our actions. b) He forgives only after we suffer. c) some people must suffer before they will acknowledge their sin and repent. d) repentance and suffering indicate true sorrow for sin. 3 When Joseph demanded that Benjamin stay as his slave, Judah made an eloquent plea for Benjamin’s freedom which indicated that he a) had changed in his attitude toward Rachel’s children. b) was admitting that he had sold Joseph into slavery. c) was a typical Hebrew brother and family member. d) did nothing to change Joseph’s mind. 4 The two types of guidance Jacob received for going to Egypt were a) political pressure and the famine in the land. b) urgings of his son and fear for the covenant family. c) the invitation of Pharaoh and the prospect of an easier life. d) Joseph’s invitation and divine confirmation. 5 The advantages of Goshen as a good place for Israel to grow to nationhood included a) good pastureland and protection by Egypt. b) separation from the Canaanites and yet near enough to make immigration to Canaan easy at the appropriate time. c) isolation from the Egyptians and yet influence by Egyptian technology. d) what is noted in all of the above: a), b), and c). e) what is noted only in b) and c) above. 6 Jacob crossed his hands to bless Joseph’s sons to show that a) he was accepting both in Joseph’s place. b) they were to receive a double portion of the blessing. c) there was really no significant difference between them. d) the major blessing was to be for the younger rather than the older. 7 The evidence of Jacob’s faith in the covenant is indicated by a) orders for his body to be taken to Canaan when the Israelites returned there. b) asking Joseph to bury him in Machpelah. c) accepting the plan for a state funeral in Egypt. d) blessing his sons before his death.
362 Genesis
8 A lesson the Christian today learns from Joseph’s life is: a) Since God is in control, we should do nothing about the situation. b) Accept an apology, but show that we have been hurt. c) Assure forgiveness by showing kindness and love. d) Ignore the whole thing, and it will disappear in time. 9 The words of hope and faith uttered by Joseph before he died were, a) “God will come to your aid” and “take my body along when you return.” b) “Bury me with my fathers now so I will be part of the promise.” c) “I know that my Redeemer liveth.” d) “God will make of Israel a great nation.” 10 Joseph was like Jesus in several ways. Each was a) driven from his native country before he became an effective leader. b) apprenticed to the trade of his father. c) shown dreams of the future that brought him to public prominence. d) rejected by brothers, severely tempted, sold for silver, and faithful in his work. Matching. Carefully read the instructions for each set of questions. 11–16 Match the reference to Jacob’s prophecy and its fulfillment (left) with the person or tribe of which it was spoken (right). �������11 Associated with rich food (fertile plain and coastlands, trade routes) �������12 Like a serpent at horses’ heels (attacked Laish treacherously) �������13 Scattered in Israel (carried out religious duties) �������14 Towards Sidon (traded with the Phoenicians) �������15 Like a freedom-loving doe (fought for freedom under Deborah and Barak) �������16 Like a ravenous wolf that devours prey (Ehud, Saul, and Jonathan were warriors from this tribe)
a) Naphtali b) Zebulun c) Dan d) Asher e) Levi f) Benjamin
363 Lesson 14: The Israelites in Egypt
17–22 Match the reference to Jacob’s prophecy and its fulfillment (left) with the person or tribe (right) of which it was spoken. �������17 Identified with attack (fought desert raiders) a) Reuben b) Simeon �������18 Associated with scepter, shiloh comes c) Judah (produced royal line) d) Gad �������19 Like donkey resting, forced labor e) Issachar (peace- loving, paid tribute) f) Ephraim/Manasseh �������20 Not to excel (not prominent among the tribes) �������21 Dispersed in Israel (absorbed by Judah) �������22 Like a fruitful vine (prospered both in land possessed and influence in the nation) 23–28 Match the six dreams (left) that had such great influence on Joseph’s life with their interpretations (right). �������23 The sheaves bowing to Joseph’s sheaf
a) Seven years of famine b) Brothers bowing �������24 Seven fat cows coming out of the Nile river to him �������25 Three branches of a vine c) Execution after three days �������26 Sun, moon, and stars bowing down d) Restoration of position �������27 Seven withered, scorched heads of grain e) Family acknowledging his position �������28 Three baskets of bread f) Seven years of plenty True-False. Write T in the blank space preceding each statement that is TRUE. Write F if it is FALSE. �������29 Because Jacob adopted the sons of Joseph, Joseph got a double portion of the patriarchal blessing. �������30 Joseph’s treatment of his brothers gives us practical examples of ways to overcome resentment and forgive people. �������31 As a result of our study of Jacob, we can say most accurately that guidance for the Christian comes primarily through circumstances. �������32 The Egyptians demonstrated their esteem for Joseph by mourning seventy days for Jacob and by the delegation that went to Canaan for his burial. �������33 While God confirmed His will to Jacob by a vision, Christians today receive confirmation through the Word of God. �������34 When seeking guidance, one should never seek the advice of mature friends or believers; he should seek personal revelation from God. �������35 While the New Testament does not say that Joseph is a “type” of Christ, no one else in the Old Testament is more like Jesus in character and life experience than Joseph.
364 Genesis
Unit Progress Evaluation 3 and Final Examination
You have now concluded all of the work in this Independent-Study Textbook [or study guide]. Review the lessons in this unit carefully, and then answer the questions in the last unit progress evaluation (UPE). When you have completed the UPE, check your answers with the answer key provided in your Student Packet, and review any items you may have answered incorrectly. Make sure you have sent to your enrollment office the materials indicated on the cover of your Student Packet in the section Checklist of Materials to Be Submitted to the Enrollment Office. If you have not already done so, make arrangements as soon as possible with your enrollment office to take the final examination. Review for the final examination by studying the course objectives, lesson objectives, self-tests, and UPEs. Review any lesson content necessary to refresh your memory. If you review carefully and are able to fulfill the objectives, you should have no difficulty passing the final examination.
365 Lesson 14: The Israelites in Egypt
Answers to Study Questions 14 e) what is noted only in a) and b) above. 1 a b c d
He probably wanted to see how they had changed. He loved his brothers and was moved by their remorse. They thought about their sins and recognized their guilt before God. They were afraid they would be charged with stealing and thought God was punishing them. e You might say God works on our conscience and gives us no rest until we recognize our sins and obtain forgiveness.
15 You may list any two of the following: Pharaoh had offered to give them the best of the land, Joseph had assured them that they could live in Goshen, they were already there, and it was near Joseph. 2 a We cannot always see what is good for us in our circumstances. In this case, God was using those terrible problems all for Jacob’s good, but He does the same for us also (Romans 8:28). b He was the baby of the family, the son of his old age, and the only son left of his beloved Rachel. c He risked either losing Benjamin or facing starvation for the whole family. 16 c) It was on the border of Egypt and therefore subject to attack. 3 Your answer. Many people will not recognize their sins and turn to God in repentance until they are in desperate circumstances. Suffering makes them more aware of their sin against others. Until they repent and acknowledge their need they cannot accept God’s forgiveness. And so, God in His love, sometimes lets people suffer to lead them to salvation (like Joseph tested his brothers to lead them to an eventual reconciliation). 17 a He adopted his sons and gave them tribal status, making Joseph the progenitor of two tribes. He also gave them the blessing of the firstborn. b Both gave the greater blessing to the younger son. c God of his fathers, his Shepherd all his life, Angel who had delivered him from harm. d He assured Joseph that God would take Israel back to Canaan. e Faith in God and in the covenant promises. 4 a) it would strengthen their faith in God Almighty who gave and would keep the covenant promises. 18 a, c, d, f and g are true statements. 5 a As guests so Joseph could know them better and see what their attitude was toward Benjamin. b They were amazed and may have thought Joseph had divine insight. 19 b, c, f, g, i, and k are true statements.
366 Genesis
6 It seems he wanted to see if they were jealous of Benjamin and what they would do to save him. Perhaps he wanted them to realize something of what they had caused him to suffer in order to help them repent. True repentance opens the way for forgiveness and good relationships. 20 a Jacob passed on to Judah basically the same blessing he had received from Isaac: productivity of the land and rulership over his brothers. He added the reference to the permanency of Judah’s kingdom and the reference to the Messiah. b 49:11–12 and Isaiah 35:1–2, 6–7 speak of productivity of the land. c 49:10 and Isaiah 60 speak of rulership over the nations in the messianic kingdom. 7 In chapter 37 Judah was willing to sell his brother as a slave. In Genesis 44 he is willing to become a slave in order to free his brother. 21 a b c d e f g
4) 5) 2) 6) 1) 7) 3)
Reuben Dan Joseph Judah Issachar Reuben, Simeon, Levi Judah, Gad, Benjamin
8 a, b, d, e, f, and g are true statements. Answer c is false because forgiving is forgetting completely by the grace of God. 22 a b c d e f g h i j k l
Reuben was not prominent in Israel. Simeon was absorbed eventually by Judah. Levi was scattered through Israel for religious duties. Judah was the royal tribe, became a dynasty, produced the Messiah who will rule over the nations. Issachar was a peace-loving people who served the Canaanites and paid tribute to them. Zebulun traded with Sidon and sea-going Phoenicians. Dan made treacherous attacks on enemies. Gad pursued border raiders. Asher acquired rich food from productive land and trade routes to the coast. Naphtali’s people were freedom-living but did fight against oppressors. Ephraim and Manasseh were fruitful, prosperous, and prominent in Israel. Benjamin was characterized as a tribe of warriors.
367 Lesson 14: The Israelites in Egypt
9 a b c d e f g h i j k l m n o p q r
5 7 3 8 10 9 6 1 12 2 13 11 4 17 14 16 15 18
23 His order to bury him in Canaan showed his faith that the family would be back there as God had promised. His words that he was about to be gathered to his people showed his faith in life after death. 10 a Your answer. It may have been a sacred place for him because Abraham had made a treaty and called on God there (21:27–33) and had lived there (26:23–25). This had been Jacob’s home at the time he left for Haran (28:10). He may also have wanted a clear direction from the Lord before leaving the land of promise for Egypt. b God promised to make a great nation of them there. 24 b) mourning seventy days for his father and going to Canaan for his burial. 11 c) it was the beginning of a new epoch in Israel’s history. 25 Your answers. 12 b) the invitation from his long-lost son Joseph and God’s confirmation. 26 The covenant promised that the Israelites would own Canaan. God had promised Jacob that He would make a great nation out of his people in Egypt and would bring them back to Canaan. Joseph asked that his body be taken back to Canaan with them when this happened. 13 c and d are true statements. 27 Check your list with the accompanying chart.
368 Genesis
Appendix
Note relating to Genesis 9:18–27 in Lesson 4, “Noah’s Prophecy,” page 99
Some have used this passage to support their belief that certain people are under a permanent curse. Let us keep in mind that those who are in Christ Jesus are no longer under a curse (Galatians 3:13). Also, the blessings of God are promised to the thousandth generation (Psalm 105:8). Dr. Ray Levang has listed a series of assumptions that must be proved to give credence to this myth. Professor Levang taught for over twenty years at Central Bible College in Springfield, Missouri, U.S.A. His doctorate is in Old Testament studies including knowledge of ancient cuneiform and sumeric languages. These statements were given in his lectures at the West Africa Advanced School of Theology in Lomé, Togo, West Africa, in the spring of 1990.
Assumptions That Must Be Proved to Support a Racist View:
1. That Ham had really done something wrong. 2. That God would honor the curse of a man (Noah) either drunk or suffering from a hangover. 3. That the curse was really on Ham, and not on Canaan. 4. That the curse of Ham would pass on to all his sons: Cush (Egypt/Ethiopia) or Put (Libya), not just Canaan. 5. That this curse would continue on in perpetuity, not just to the second and third generations. 6. That the blacks of today are really the descendants of Ham. 7. That race can be defined. 8. That “races” are delineated. 9. That the phrase dealing with “cursed” is honored by God, but the passage “may Japheth dwell in the tents of Shem” is ignored. 10. That the curse can be given to children only by the father. If not, Rahab and Athiliah make Jesus also a member of a cursed race. Or, the curse can be genetically “bred out” if there are enough “out crosses.” 11. Final argument: That racial separatism is a God-ordained pattern.
369 Appendix
370 Genesis
Glossary The right-hand column lists the lesson in the Independent-Study Textbook in which the word is first used.
Lesson absorbed
—
taken in and made a part of; assimilated
12
adaptation
—
adjustment to environmental conditions
2
adventurous
—
inclined to take risks; daring
alien
—
foreigner, a person of another family, race, or nation
alluded
—
referred to; made indirect reference to
alternatives
—
one of two or more things, courses, or propositions
3
antagonism
—
actively expressed opposition; hostility
3
antediluvian
—
the period before the Flood described in the Bible
3
anthropology
—
the science or study of humankind, their origins, customs, traditions, culture
1
anticlimax
—
an event that is strikingly less important than what has preceded it
8
apostasy
—
abandonment of a previous loyalty
3
archaeology
—
the scientific study of material remains of past human life and activities
1
astrology
—
supposed influences of the stars and planets on human affairs and terrestrial events
4
atheistic
—
godless; believing there is no god
1
audibly
—
by being heard
3
authentic
—
genuine, trustworthy, authoritative
1
barrenness
—
not reproducing; incapable of producing offspring
7
bondage
—
state of being bound; captivity
6
calamity
—
a state of great distress or misery caused by major misfortune or loss
capital punishment
—
punishment by death
4
catastrophe
—
a momentous tragic event ranging from extreme misfortune to utter ruin
1
censure
—
to reprimand officially
chronology
—
an arrangement in the order of occurrence
1
circumcision
—
the act of cutting off the foreskin of a male
7
clan
—
group united by a common interest or common characteristics
10 9 11
13
14
14
371 Glossary
Lesson 9
coheir
—
joint heir; equal sharing in receiving the property of a deceased person
confederation
—
an alliance; league
confirmation
—
the process of supporting a statement by evidence
conformity
—
action in accordance with some specified standard or authority
6
conscience
—
sense of the moral goodness of one’s own conduct
2
consecration
—
dedication to a sacred purpose
4
conservation
—
planned management of a natural resource to prevent destruction or neglect
13
consternation
—
bewilderment; alarm
10
consummation
—
the ultimate end
4
contemporaries
—
existing, occurring, or originating during the same time
5
convulsion
—
a violent disturbance
4
counterplot
—
plot to defeat another’s plot
10
craftily
—
by skill in deceiving to gain an end
10
crises
—
emotionally significant events or radical changes in life
12
cultural
—
relating to the customary beliefs, social forms, and traits of a group
3
cuneiform
—
clay tablets on which the writing was composed of or written in wedge-shaped characters
4
debased
—
lowered in character, status, esteem, or quality
12
defied
—
challenged
10
deluge
—
an overflowing of the land by water
1
depravity
—
marked by corruption or evil
4
devices
—
schemes to deceive
10
disillusionment
—
the state of being left without false hopes
10
dispersion
—
becoming spread widely
4
divinely
—
preceding directly from God or a god
4
documentary
—
contained or certified in writing
1
dominion
—
supreme authority
2
dowry
—
gift of money or property by a man to or for his bride
dynasty
—
succession of rulers of the same line of descent
ecstasy
—
a state of overwhelming emotion
Edenic
—
related to the garden of Eden
4 14
11 3 10 4
372 Genesis
effusive
—
excessively demonstrative, gushing
9
endowed
—
provided or equipped at no cost
2
enticed
—
tempted, lured
environment
—
the circumstances, objects, or conditions by which one is surrounded
2
epic
—
a long narrative poem recounting the deeds of a legendary or historical hero
4
episode
—
incident; an event that is distinctive and separate although part of a larger series
9
equivalent
—
equal in force, amount, or value
5
evolution
—
a process of change in a certain direction; theory that the various types of plants and animals have their origin in other preexisting types
1
excluded
—
shut out; barred from participation, consideration, or inclusion
9
exile
—
forced removal from one’s country or home
1
exodus
—
a mass departure; emigration
14
expelled
—
forced out from; driven away
9
external evidence
—
outside evidence, referring here to facts outside the Pentateuch that point to Mosaic authorship
1
extroverted
—
concerned with or concentrated upon what is outside one’s self
fanatical
—
marked by excessive enthusiasm and often intense uncritical devotion
3
fantasy
—
the free play of creative imagination; a fanciful design or invention
7
favoritism
—
the showing of special favor
figurative
—
expressing one thing in terms normally denoting another with which it may be regarded as similar
filial
—
of, or relating to, or befitting a son or daughter
flexible
—
capable of responding or conforming to changing or new situations
forfeited
—
lost a right by some offense
fraud
—
deceit, trickery, cheat
frustrate
—
to make ineffectual
genealogy
—
an account of the descent of a person, family, or group from an ancestor
1
genetic
—
relating to or determined by the origin, development, parents of something
11
geology
—
a science that deals with the history of the earth and its life, especially as recorded in rocks
1
13
10
10 1 14 8 10 1 10
373 Glossary
Lesson 3
heredity
—
the sum of the qualities and potentials derived from one’s ancestors
hibernate
—
to be or become inactive or dormant
homage
—
honor; flattering attention; a reverential regard
homosexual
—
of, relating to, or exhibiting sexual desire toward a member of one’s own sex
4
hospitality
—
generous and cordial reception of guests
8
hostility
—
resistance in thought or principle
humanism
—
a doctrine, attitude, or way of life centered on human interests and values
hypocrisy
—
pretending to be what one is not
idolatrous
—
involved in worshiping or trusting in idols
5
image
—
exact likeness
2
immortal
—
exempt from death
2
implication
—
close connection; expressed indirectly
7
incorrigible
—
incapable of being reformed, uncontrollable
4
initiative
—
an introductory step
6
integrity
—
completeness; soundness
1
introverted
—
turned inward or concentrated upon one’s self
10
invoke
—
make an earnest request for
14
isolate
—
to set apart from others
3
justice
—
the quality of being just, impartial, or fair
3
justifiable
—
capable of being shown to be right; excusable
11
lavish
—
expended or produced in abundance; profuse
12
legalist
—
an advocate of moral legalism; one who views things from a standpoint of the law
lenient
—
exerting a soothing or easing influence; relieving pain or stress
13
levirate marriage
—
refers to the marriage of a widow by a brother of her deceased husband
12
lordly
—
grand, noble
2
marital
—
relating to marriage
2
massacre
—
the killing of a number of usually helpless or unresisting human beings
materialistic
—
preoccupation with or stress upon material rather than spiritual things
4
mercy
—
compassionate treatment of those in distress
3
3 12
10 4 10
9
12
374 Genesis
messianic
—
relating to a messiah (a professed or accepted leader of some hope or cause)
migration
—
a movement from one country, place, or locality to another
13
millennial
—
relating to a period of 1,000 years
14
misconception
—
interpreted incorrectly
monarch
—
a person who reigns over a kingdom or empire as a sovereign ruler
monotheism
—
belief that there is but one God
1
moral
—
relating to principles of right and wrong
2
motive
—
something that causes a person to act
mystical
—
having a spiritual meaning or reality that is neither apparent to the senses nor obvious to the intelligence
4
myth
—
an ill-founded belief held uncritically by an interested group
1
mythological
—
lacking factual basis or historic validity
4
nonresistance
—
the practice of not resisting violence by force
oath
—
a solemn, usually formal, calling upon God or a god to witness to the truth of what one says
obeisance
—
a movement of the body made in token of respect or submission
occult
—
matters regarded as involving the action or influence of supernatural agencies or some secret knowledge of them
4
offspring
—
descendants of a person, animal, or plant
2
orientation
—
general or lasting direction of thought, inclination, or interest
8
pagan
—
a follower of a polytheistic religion
2
paradise
—
the garden of Eden, heaven, a place of bliss or delight
1
parallelism
—
resemblance, correspondence
14
pathetic
—
having a capacity to move one to either compassionate or contemptuous pity
14
penalty
—
disadvantage, loss, or hardship due to some action
perplexing
—
puzzling, filled with uncertainty
persistent
—
continuing without change
8
phenomena
—
observable facts or events
4
philosophy
—
the most general beliefs, concepts, and attitudes of an individual or group
1
plot
—
to plan or contrive, especially secretly
10
plunder
—
to take, especially by force
10
4
1 14
10
10 9 12
6 13
375 Glossary
Lesson 4
pollution
—
the condition of being impure or unclean
polygamy
—
having more than one mate at one time
2
polytheism
—
belief in more than one god
1
pornographic
—
pictures or words intended to cause sexual excitement
4
precedence
—
priority of importance
10
prediction
—
a forecast, a foretelling
6
preeminence
—
superiority
prefigure
—
to picture or imagine beforehand
3
primeval
—
relating to the earliest ages of the world
1
primitive
—
of or relating to the earliest age or period
3
progenitor
—
ancestor in the direct line
prologue
—
a preceding event or development
1
Promised Land
—
(term used for Canaan or heaven) a place believed to promise final satisfaction
5
purged
—
cleared of guilt; freed from moral and ceremonial defilement
13
purification
—
the act or an instance of being purified
4
rapture
—
a mystical experience in which the spirit is exalted to a knowledge of divine things (to many Christians it refers to the catching away of the church to heaven when Jesus returns)
3
ratified
—
formally approved and sanctioned
9
rational
—
having reason or understanding
2
rationalize
—
to cause something to seem reasonable
7
reciprocal
—
shared, experienced, or shown by each of those involved
7
reconcile
—
to restore to friendship or harmony
redeemer
—
one who atones for; one who repurchases
1
redemption
—
the process of freeing from the consequences of sin
1
relativism
—
a view that ethical truths depend on the individuals and groups holding them
4
reluctant
—
opposing, holding back
12
repelled
—
driven away; discouraged
10
reputation
—
recognition by other people of some characteristic or ability
8
responsible
—
able to answer for one’s own conduct
2
righteous
—
acting in accord with moral law
3
rites
—
ceremonial acts or actions
6
14
11
12
376 Genesis
scheme
—
a crafty or secret plan or program of action
7
secular
—
of or relating to the worldly or temporal
4
selective breeding
—
a natural or artificial process that tends to result in the survival and propagation of some individuals but not others
self-indulgence
—
excessive gratification of one’s own desires
serenity
—
calmness, freedom from disturbance or turmoil
13
shackles
—
fetters, something that checks or prevents free action
13
shearing
—
cutting the wool or hair off someone or something
11
shrewd
—
given to sly and artful ways
10
speculative
—
theoretical rather than demonstrable
1
status
—
position of rank in relation to others
1
steward
—
manager
strategy
—
a careful plan or method
2
subjugate
—
to force to submit to control and governance
4
surpassed
—
became better, greater, stronger than; exceeded
symbolize
—
to express, represent, or identify by a symbol
tactful
—
having or showing a keen sense of what to do and say in order to maintain good relations
tactics
—
devices for accomplishing an end
2
theistic
—
related to belief in the existence of a god or gods
1
theory
—
an analysis of a set of facts in their relation to one another
1
transition
—
passage from one state, stage, or place to another
12
treachery
—
violation of allegiance or faith or confidence
10
typify
—
to embody the essential characteristics of
7
unique
—
being without a like or equal
2
vengeance
—
punishment inflicted in retaliation for an injury or offense
virtues
—
conformity to a standard of right
3
wicked
—
morally evil
8
wily
—
crafty, tricky
12
11 7
14
14 2 12
12
377 Glossary
378 Genesis
Bibliography Alexander, T. Desmond, and David W. Baker. 2003. Dictionary of the Old Testament: Pentateuch. Downers Grove, IL: InterVarsity Press. Allis, Oswald T. 1951. God Spake by Moses. Nutley, NJ: Presbyterian and Reformed Publishing Co. Blocher, Henri. 1984. In the Beginning: The Opening Chapters of Genesis. Leicester, England; Downers Grove, IL: InterVarsity Press. Collins, C. John. 2003. Science & Faith: Friends or Foes? Wheaton, IL: Crossway Books. ________. 2006. Genesis 1-4: A Linguistic, Literary, and Theological Commentary. Phillipsburg, NJ: P&R Pub. Collins, Francis S. 2006. The Language of God: A Scientist Presents Evidence for Belief. New York: Free Press. Copan, Paul, and William Lane Craig. 2004. Creation Out of Nothing: A Biblical, Philosophical, and Scientific Exploration. Leicester, England; Grand Rapids, MI: Apollos; Baker Academic. Davis, John Jefferson. 2002. The Frontiers of Science & Faith: Examining Questions from the Big Bang to the End of the Universe. Downers Grove, IL: InterVarsity Press. Fazale, Rana. 2008. The Cell’s Design. How Chemistry Reveals the Creator’s Artistry. Grand Rapids, MI: Baker Books. Fazale, Rana, and Hugh Ross. 2004. Origins of Life: Biblical and Evolutionary Models Face Off. Colorado Springs, CO: NavPress Publishing Group. ________. 2005. Who Was Adam? A Creation Model Approach to the Origin of Man. Colorado Springs, CO: NavPress Publishing Group. Guthrie, D. and Motyer, J. A. 1970. The New Bible Commentary Revised. London England: InterVarsity Press. Hagopian, David G. Ed. 2001. The G3n3sis Debate: Three Views on the Days of Creation. Mission Viejo, CA: Crux Press. Hoezee, Scott. 2003. Proclaim the Wonder: Engaging Science on Sunday. Grand Rapids, MI: Baker Books. Kaiser, Walter C. Jr. More Hard Sayings of the Old Testament. Downer Grove, IL: InterVarsity Press, 1992. Kelly, Douglas F. 1997. Creation and Change: Genesis 1.1–2.4 in the Light of Changing Scientific Paradigms. Fearn: Mentor. Matthews, Victor Harold, and Don C. Menjamin. 2006. Old Testament Parallels: Laws and Stories from the Ancient Near East. New York: Paulist Press. Moorland, James Porter, and John Mark Reynolds. 1999. Three Views on Creation and Evolution. Grand Rapids, MI: Zondervan. Pearcey, Nancy, and Charles B. Thaxton. 1994. The Soul of Science: Christian Faith and Natural Philosophy. Turning Point Christian Worldview Series. Wheaton, IL:Crossway Books. Reichenbach, B. R. 2006. “Bede Rundle: Why There Is Something Rather Than Nothing and Paul Copan and William Lane Craig: Creation Out of Nothing: A Biblical, Philosophical, and Scientific Exploration.” Faith and Philosophy: Journal of Society of Christian Philosophers. 23, no.1: 107–110
379 Bibliography
Rizzi, Anthony. 2004. The Science Before Science: A Guide to Thinking in the 21st Century. Baton Rouge, LA: Press of the Institute for Advanced Physics. Ross, Hugh. 2004. A Matter of Days: Resolving a Creation Controversy. Colorado Springs, CO: NavPress Publishing Group. ________. 1994. Creation and Time: A Biblical and Scientific Perspective on the Creation-Date Controversy. Colorado Springs, CO: NavPress. ________. 2006. Creation as Science: A Testable Model Approach to End the Creation/Evolution Wars. Colorado Springs, CO: NavPress. ________. 2001. The Creator and the Cosmos: How the Latest Scientific Discoveries of the Century Reveal God, 3ed. Colorado Springs, CO: NavPress. ________. 2001. The Genesis Question: Scientific Advances and the Accuracy of Genesis. 2ed. Colorado Springs, CO: NavPress. ________. 2008. Why the Universe Is the Way It Is. Grand Rapids, MI: Baker Books. Ross, Hugh, Kathy Ross, Jonathan Price. 2006. Genesis One: A Scientific Perspective. 4ed. Glendora, CA: Reasons to Believe. Strobel, Lee. 2004. The Case for a Creator: A Journalist Investigates Scientific Evidence That Points toward God. Grand Rapids, MI: Zondervan. Waltke, Bruce K. 1997. Exposition of Genesis. Vancouver, BC Canada: Regent College. Waltke, Bruce K. and Cathi J. Fredricks. 2001. Genesis: A Commentary. Grand Rapids, MI: Zondervan. Whorton, Mark S. 2005. Peril in Paradise: Theology, Science, and the Age of the Earth. Waynesboro, GA: Authentic Media.