James M. Gray · 4 of 93

Genesis · Part 3

2. The Generations of Shem and Terah, 11:10-32.

"The generations of Shem and Terah" are the children who sprang from them, and furnished the descent of Abram and the Israelites. Which one of the sons of Shem was divinely chosen for this honor? (Compare v. 10 with 10:21.) What seven facts are stated of Haran (vv. 27-29)? Iscah, one of his daughters, not otherwise mentioned, is thought by some identical with her whom Abram married and whose name was changed to Sarai (my princess) after that event. Others, however, base on Abram's words (20:13) that Sarai was a daughter of Terah by a second wife, and thus his half-sister. Still others conjecture that of the supposed two wives of Terah, one was Haran's mother and the other Abram's, so that in marrying his niece, he was at liberty to speak of her as his sister, as in Egypt (12:19), in the same sense in which he could call Lot his brother though he was also his nephew (14:14).

"Haran," which is the name of a locality, called "Charran," in Acts 7:2-4, must not be confounded with the other word which is the name of Terah's son, since they are quite distinct. Notice the location of these places on the map, and observe that because of the desert of Arabia they had to travel first towards the northwest (about 650 miles) to the fords of the Euphrates, and then southwest (say 500 miles) to Hebron or Beersheba, which later on became Abram's favorite abode.

Ur must have been a city of great wealth and influence, so that Abram was brought up under circumstances of the highest civilization. Documents written in his day have recently been brought to light, in which his name is mentioned as borne by men of that land. And as a further mark of historicity, the name of the city itself, Ur of the Chaldees, or Ur-Kasdim, as the Hebrew puts it, was the peculiar form of its name in Abram's time, though subsequently it had another form. One more feature of interest is that it was the ancient seat of the worship of the Moon, and that Abram and all his family were undoubtedly idolaters, so that this call of God to him, like His call to us in Christ, was entirely of grace. In examining this point consult chapter 31:53; Joshua 24:2, 3, 14, 15.

3. Abram's Call and His Response, 12:1-9.

How does the King James Version indicate an earlier date for the call of Abram than that which chapter 12 narrates? How is this corroborated by Acts 7:2? Stephen, speaking of this call, indicates that God "was seen to Abraham," as if some visible manifestation was vouchsafed to him at the beginning. In what form this may have been we do not know, but sufficiently clear to have shown the patriarch the distinction between gods of wood and stone and the only true God.

What seven promises are given Abram to encourage his faith (vv. 2, 3)? God's authority could find fit expression only in a nation bound together under institutions of His own appointment, since many scattered family altars could not bear an adequate witness for His unity. Notice again that for Abram to become great and his offspring to develop into a great nation co-operation would be required on the part of his and their neighbors, hence to secure this God lays this curse and blessing upon their enemies and friends.

Have you located Shechem? How is Abram comforted at this place (v. 7)? What additional promise is now given him? This gift to his seed of the land should be strongly emphasized. It was, and is, Jehovah's land. Ezekiel speaks of it as "the middle, or navel, of the earth" (38:12, R. V.), and it is peculiarly situated geographically, commercially and politically, but especially historically and prophetically. It has been given to Israel as her possession forever, but not her ownership, as we shall learn by and by (Lev. 25:23). Moreover, so closely is Jehovah's purpose of redemption associated with the land as well as the people of Israel that when they are separated from it, as we shall see, they are separated from Him, and the lapse of time in their history is not considered until they are returned to their land again. In a word, they can never dwell elsewhere and be His people or fulfill their calling.

Questions.

1. How would you identify the three previous experiments with the race?

2. How would you distinguish between the sin of men before and following the flood?

3. What was the threefold purpose in the call of Abram and the nation of Israel?

4. How should the knowledge of this influence us?

5. How far has this purpose yet been realized?

6. Will it be entirely realized, and if so, when and how?

7. How might Abram's conduct in 12:19 be explained?

8. What outside proof have we of the historicity of these chapters?

9. What is God's peculiar relation to the land as well as the people of Israel? ,

10. Draw an outline map of Abram s journey from Ur to Haran and Shechem.

THE PROMISE RENEWED TO ABRAM

Chapters 12:10-13

1. Abram in Egypt, 12:10-20.

It is felt that Abram acted unadvisedly in taking this journey to Egypt, for which three reasons are assigned: (1) God could have provided for him in Canaan, notwithstanding the famine; (2) there was no command for him to leave Canaan, to which place God had definitely called him; (3) he fell into difficulty by going, and was obliged to employ subterfuge to escape it. Still these arguments are not convincing, and in the absence of direct rebuke from God we should withhold judgment.

Concerning the trial which Abram encountered, how did the last lesson justify in part, his subterfuge? What shows the unwisdom of it even on the natural plane of things (vv. 18-19)? How does his character suffer in comparison with that of Pharaoh? Who interposed on his behalf, and how (v. 17)? How does this circumstance demonstrate that the true God has ways of making Himself known even to heathen peoples? How does it further demonstrate that the record itself is true?

2. Separation from Lot, 13:1-13.

If Abram has been out of fellowship with God during his Egyptian sojourn, how is that fellowship now restored (vv. 3, 4)? Have we any lesson here concerning our own backsliding? (Compare 1 John 1:9.) What shows the unselfishness and breadth of Abram's character in dealing with Lot (vv. 8, 9)? How does this show that Canaan at this time must have been largely depopulated? What principle governed Lot in his choice (vv. 10, 11)? How does the Revised Version render verse 12? Have you identified these localities on the map? What shows the unwisdom of Lot's choice (v. 13)? Read on this point 2 Corinthians 6:14 to 7:1.

3. The Promise Renewed to Abram, 13:14-18.

Does Abram suffer for his unselfishness? What advance does this renewal of the promise record so far as the land is concerned (v. 15)? So far as Abram's posterity is concerned? What two references to Abram's seed do verses 15 and 16 record? In what way may he be said to have taken possession of the land in advance (v. 17)? Have you identified Hebron? Abram by the Egyptian episode may have well felt he had forfeited the promise, if it had rested on his faithfulness, but instead it rested upon the faithfulness of God. How kind, therefore, for God to have reassured His servant, unworthy as he was, and even to have given him a larger vision of what the promise meant!

Questions.

are rendered unnecessary in this case because of the number and nature of those in the text itself. Hereafter when omitted at the close of the lesson, it will be for this reason.

THE ABRAHAMIC COVENANT

Chapters 14, 15

1. The Confederated Kings, 14:1-12.

How does the Revised Version translate "nations" in verse 1? In what valley was the battle joined (3)? How is that valley now identified? Against what six peoples did Chedorlaomer and his confederates campaign in the fourteenth year (5-7)? You will find these peoples located on the east and south of the Dead Sea.

Who were victors in this case (10)? How did they reward themselves (11)? What gives us a special interest in this story (12)? Objectors have denied the historicity of it, but the monuments of Assyria, Babylonia and Egypt, with their inscriptions and paintings, confirm it. The names of some of these kings are given, and it would appear that Chedorlaomer was the general name of a line of Elamite kings corresponding to the several Pharaohs and Caesars of later times.

2. Abram's Exploit of Arms, 14:13-24.

By what name was Abram distinguished among these heathen peoples (13)? What hint have we of his princely power (14)? What was the manner of his attack (15)? The motive for it (16)?

We are not surprised at Abram's meeting with the king of Sodom on his return, but what other king is named (18)? What office did he hold beside that of king? Was he a heathen like the others (19)? Who gave the tithes, Abram or he? (Compare Heb. 7:6.)

Melchizedek seems to have been a king of Salem, later called Jerusalem, who like Job had not only retained the knowledge of the true God but also like him was in his own person a prince and a priest. (Compare Job 1:5-8; 29; 25.) Recent discoveries of correspondence of the Egyptian kings written at about the time of the Exodus refute the theory once held that Melchizedek was an imaginary character and that this incident never occurred. This correspondence includes letters of the king of Jerusalem, Ebed-Tob by name, which means "the servant of the Good One," who speaks of himself in the very phrases used by his predecessor Melchizedek (Heb. 7). The probability is that Melchizedek, like Chedorlaomer, was the common name of a race or dynasty of priest-kings ruling over that city. He is employed as a type of Christ in the 110th Psalm and in Hebrews 7.

How does the king of Sodom probably the successor to him who had been slain (10), express his gratitude to Abram (21)? What is Abram's response (22-24)? How does this response show that Melchizedek worshipped the same God? What elements of character does it show in Abram?

3. The Second Test and Reward of Faith, 15:1-6.

"After these things" Abram might have feared that the defeated warriors would return in force and overwhelm him, nor is it improbable that misgivings arose as to relinquishing the spoil he was entitled to as the conqueror. But God could deliver him from fear in the one case and make up to him the loss in the other. How does He express both ideas in verse 1?

But what burdens Abram heavier than either of these things (2)? God promised him a seed to inherit Canaan, which should be multiplied as the dust of the earth, yet he was going hence childless. He who should be possessor of his house under these circumstances would be Dammesek Eliezer (R. V.). Just how to explain this is difficult, but Eliezer was his steward, and oriental custom may have entailed the possessions of his master on such an one where no natural heir existed. We cannot explain this but would call attention to the reply of Jehovah, that it is not an adopted son he shall have but a supernatural one (4). And now what does Jehovah do to Abram (5)? And what does He ask Abram to do? And what does He then promise him? Was Abram's faith able to measure up to this stupendous declaration (6)? And in what did this faith of Abram result to him (v. 6, last clause)? These words, "counted it to him for righteousness," reveal a fact more important to Abram personally than the promise of a seed, except that the seed, considered as the forerunner and type of Christ, was the only ground at length on which Abram might be counted righteous. To understand these words is vital to an understanding of our own redemption, and an apprehension of the Gospel.

Abram was a sinner, born into a state of wrongness, but God now puts him by an act of grace into a state of Tightness, not because of Abram's righteous character but on the ground of his belief in God's word. Nor does this righteous state into which he is brought make it true that thereafter he is without a flaw in his character, for he is guilty of much. But he has a right standing before God, and because of it God can deal with him in time and eternity as He cannot deal with other men who do not have this standing. The significance of this to us is seen in Romans 4:23-25, which you are urged to read prayerfully.

The question is sometimes asked whether Abram - and for that matter, any Old Testament saint - was justified or made righteous just as we are in these days. The answer is yes, and no. They were made righteous just as we are in that Christ took away their guilt on the cross and wrought out a righteousness for them, but they were not made righteous just as we are in that they knew Christ as we do. Christ indeed said that Abram rejoiced to see His day, and he saw it and was glad (John 8:56), but this does not mean that he saw and understood what we now do of the Person and finished work of Christ.

The fact is this: God set a certain promise before Abram. He believed God's testimony concerning it and was counted righteous in consequence. God sets a certain promise before us, and if we believe God's testimony concerning it we are counted righteous in consequence. The promise to Abram was that of a natural seed; the promise to us in that of salvation through Jesus Christ, the anti-type of that seed. We have but to believe His testimony concerning Jesus Christ, as Abram believed it concerning the seed, to obtain the same standing before God forever. It is not our character that gives it to us, nor does our change of standing immediately produce a change of character, but this does not affect the standing, which is the important thing because the character grows out of it. The reward of the first test of faith brought Abram a country (Gen. 12), but that of the second brought him a better country, that is, a heavenly (Heb. 11:8-16).

4. The Covenant of God, 15:7-12, 17-21.

In what words does God now identify Himself and renew the promise of the land (7)? Is Abram altogether satisfied about the land (8)? What does God tell him to do (9)? What now happens to Abram (12)? What next takes place with reference to the sacrifice (17)? And in connection with this what does God do with Abram? How does He define the boundaries of His gift? We ought to say that "the river of Egypt," can hardly mean the Nile, although some so regard it. Others think it is that wady or brook of Egypt lying at the southern limit of the land of Israel, referred to in Num. 34:5; Josh. 15:4, and Isaiah 27:12.

The strange incident recorded here is of symbolic importance. Men entered into covenant with one another in this way, that is, they would slay an animal, divide it into parts, walk up and down between them and thus solemnly seal the bond they had made. Afterward part of the victim would be offered in sacrifice to their gods, while the remainder would be eaten by the parties to the covenant. It was the highest form of an oath. God thus condescended to assure Abram, since the smoking furnace and burning lamp, passing between the pieces and doubtless consuming them, typified His presence and acceptance of the bond. Among men it takes two to make a covenant, but not so here. God is alone in this case, and asks of Abram nothing in return but the repose of confidence in His faithfulness. It is thus that God covenants with us in Christ. He gives, and we take. He promises, and we believe.

But dwelling on what Abram saw we passed over what he heard, and this is an essential part of God's covenant with him (13-16). What did He say would be true of Abram's seed for a while? It is a matter of dispute how these four hundred years are computed, but Anstey's Romance of Chronology says that Abraham's seed here means Isaac and his descendants from the time of the weaning of the former when he became his father's heir, to the date of the Exodus, which was precisely 400 years. What two-fold promise is given Abram personally (15)? What particular reason does God give for the delay in possessing Canaan (16)? "The Amorite" here is the name used doubtless for all the inhabitants of Canaan, of which they were a chief nation and a very wicked one. The long-suffering of God will wait while they go on filling up the measure of their iniquity, but at last the sword of divine justice must fall. The same thing happens with sinners in general, and as another says, it ought to embitter the cup of their pleasures.

Questions.

1. What corroborative evidence of the historicity of Chapter 14 can you name?

2. Recall in detail what has been taught or suggested about Melchizedek.

3. How would you explain Genesis 15:6?

4. Can you repeat from memory Romans 4:23-25?

5. In a word, what is the significance of the transaction in 15:7-21?

THE TOKEN OF THE COVENANT

Chapters 16, 17

Our lessons are grouping themselves around the great facts of Scripture as we proceed, and while we are omitting nothing essential, emphasis is laid on the strategic points. In this lesson the point is the token of the covenant God made with Abram, but there are other thoughts leading up to and giving occasion for it.

1. Sarah and Hagar, 16:1-6.

The incident we now approach is not creditable to Abram or his wife, but there is an explanation of it. At least ten years had elapsed since God promised a seed to Abram (compare 12:12 with 16:16), and yet the promise had not been realized. Abram had been a monogamist until now, but concubinage was the custom, and the idea impressed Sarai that the delay in the promise might mean a fulfillment of it in another way. Might it be that they should help God to fulfill it? A wise teacher has said that human expediency to give effect to divine promises continues still one of the most dangerous reefs on which the lives of God's people are wrecked. The result might have been foreseen so far as Hagar's treatment of Sarai is concerned (4), but the latter's unfairness towards her husband does nothing to redeem her previous improper conduct. Abram's action (6) will be differently judged by different people, but seems consistent with the original purpose to accept of Hagar not as on equality of wifehood with Sarai, or even as his concubine, but as Lange puts it, "a supplementary concubine of his wife."

2. The Angel of the Lord, 16:7-14.

It is not "an angel" of the Lord here brought before us, but "The Angel," an expression always referring to the second Person of the Trinity. He assumes the divine prerogative at verse 10, and is identified as God at verse 13. It is no objection to say that it is only Hagar who thus identifies Him, not only because she must have had evidence of His identity, but because the inspired record in no way contradicts her. While this Angel is Jehovah, it is remarkable that in the name "Angel," which means "messenger" or "one sent," there is implied a distinction in the Godhead. There must be one who sends if there is one sent, and since the Father is never sent but always sends, the conclusion is that "The Angel of the Lord" must be God the Son.

Identify on the map "the way to Shur" (7), and observe that Hagar was departing in the direction of her own land. Ishmael means "God heareth." Why was he to be thus called (11)? What character and experience are prophesied of him (see R. V.)? Where was he to dwell? "In the presence of his brethren" seems to mean "over against" or "to the east of" his brethren.

3. The Covenant Renewed, 17:1-8.

Abram's disobedience or unbelief as illustrated in the matter of Hagar kept him out of fellowship with God for fourteen years or more. (Compare first verse of this chapter with the last of the preceding one.) What takes place after so long a time? With what new name does God introduce Himself?

The Hebrew here is "El Shaddai." "El" means might or power, and "Shaddai" means a shedder forth of bounty. The name represents God as the all-bountiful One, and comes as His revelation of Himself to Abram just when the latter needed to learn that the strength of God is made perfect in human weakness. Abram sought to obtain by his own energy what God only could give him, and having learned his lesson and being ready to give himself to God, God is ready to give Himself to Abram and make him fruitful. To quote Jukes here: "He puts something into Abram which at once changes him from Abram to Abraham - something of His own nature."

But what is required of Abram, however, before this (1)? He must be "perfect," not in the sense of sinlessness, impossible to mortal, but in that of doing the whole will of God as it is known to him. And on that condition what promise is renewed (2)? It is not as though the covenant of chapter 15 had been abrogated for "the gifts and calling of God are without repentance" (Ro. 11:29), but that now the first step is to be taken in its fulfillment. What new attitude, physically considered, is now assumed by Abram in his intercourse with God (3)? What new name is given him, and its meaning (5)? How does the promise of verse 5 read in the Revised Version?

Compare the promise as more fully outlined in verses 6 to 8 for features additional to those previously revealed. What does God say He will make of him? And what shall come out of him? Have either of these things been said before? What did God say He would establish, and with whom, and for how long? What is new here? A father of many nations indeed has God made Abraham, if we consider his offspring not only in the line of Isaac, but of Ishmael, to say nothing of the children born to him by Keturah, subsequently to come before us.

These nations include the Jews, Arabians, Turks, Egyptians, Afghans, Moroccans, Algerians, and we know not how many more. But we are not to understand the covenant as established with all of these but only with the Jews of Israel, as descendants of Isaac. Isaac is the seed of Abraham in mind here, and of course his anti-type, Jesus Christ, is the seed ultimately in mind. Keeping this latter point in view, therefore, the seed includes more than Israel after the flesh, since it takes in all who believe on Jesus Christ, whether Jews or Gentiles (Gal. 3:29). Peculiar privileges belong to each, but their origin is the same.

4. The Covenant Token, 17:9-14.

It is in dispute whether circumcision was original with Abraham and his descendants, or had been a custom in other nations, though of course for other reasons in their case. Nevertheless, as Murphy reminds us, "the rainbow was chosen to be the sign of the covenant with Noah though it may have existed before, so the prior existence of circumcision does not render it less fit to be the sign of the covenant with Abraham, or less significant." And he adds: "It was the fit symbol of that removal of the old man and that renewal of nature which qualified Abraham to be the parent of the holy seed." To what extent was it to be carried out among the males? What was the penalty for its omission (14)? This cutting off of the people from the covenant did not mean physical death, but exclusion from all their blessings and salvation, an even more serious judgment, since in the end it denoted the endless destruction and total ruin of the man who despised God's covenant. To despise or reject the sign was to despise and reject the covenant itself (see verse 5, last clause). A serious thought for the professing Christian who neglects to observe both parts of the obligation in Romans 10:9, 10.

5. The Promise Concerning Sarah, 17:15-27.

How is the name of Sarai changed at this point (15)? God had never promised she should be a mother, and Ishmael, now thirteen years old, had doubtless been recognized through the whole encampment as his father's heir. But now what distinct promise does God give concerning her (16)? How is it received by Abraham (17)? This laughter of Abraham was the exultation of joy and not the smile of unbelief. In this connection note that Isaac means "laughter," and also that it is with him, and not Ishmael, that the covenant is to be established everlastingly.

Are you not pleased that Abraham should have thought of Ishmael as he did (18)? "Ishmael as an Arab of the desert, with his descendants, does not make much of a figure among the nations of the earth until we consider him as the ancestor of Mohammed. It is estimated that he holds one hundred and fifty millions of the inhabitants of the world subject to his spiritual sway, which indicates that Ishmael still lifts his head aloft among the great founders of empires, and in the moral sphere greater than them all."

Questions.

1. How do God's people sometimes wreck their lives, as illustrated in this lesson?

2. How does this lesson afford another foreshadowing of the doctrine of the Trinity?

3. Give the meaning of the name "Almighty God."

4. Name some of the nations proceeding from Abraham.

5. Whom does "the seed" of Abraham include?

6. How does this lesson impress us with the importance of confessing Christ?

7. Where in this lesson have we a kind of parallel to Luke 24:41?

8. What distinguished descendant of Ishmael can you name?

LOT'S AFTERMATH

Chapters 18, 19

We have almost forgotten Lot, but he is not having a happy time in the land of his choice. The Sodomites have learned nothing by experience, and are increasing in iniquity and ripening for judgment. The facts in chapter 18 introduce the story of the climax in their case.

1. A Second Theophany, 18:1-15.

The word "Lord" in verse 1 is in capitals, another manifestation of the second Person of the Godhead as in the case of "the Angel of the Lord" in the last lesson. Compare also 13:18, and notice that Abraham is still at Hebron, about twenty miles south of Jerusalem, where he had settled perhaps twenty-five years prior to this time. We may judge this by the fact that when he had become separated from Lot the latter was unmarried, but now, as chapter 19 indicates, had a family including married daughters. Keep giving attention to the map in these historical studies, as it will be found increasingly beneficial as we proceed.

In what form does Jehovah seem to have appeared to Abraham (2)? How are the other two "men" identified? (19:1, R. V.) Abraham's action in running to meet and show hospitality to these travelers shows that he did not know their true nature, but yet there was something about them which he recognized as unusual. Notice, for example, his address in verse 3.

How does the speaker in verse 10 identify himself with Jehovah? What do you think of Sarah's laughter in verse 13 as compared with that of Abraham in the last lesson? In the light of the context does it express confidence or doubt (13-15)?

2. A Great Prayer, 18:16-33.

Abraham's prayer is the first prolonged supplication recorded in the Bible, and suggests several thoughts upon the subject. (1) The duty and privilege of intercessory prayer, for Abraham was now asking for others, not himself. (2) The source and inspiration of prayer, which in this case is the revealed purpose of God concerning Sodom. He who knows God's purposes prays in harmony with them and thus finds abundant food for prayer; but to learn His purpose one must listen to His voice in His Word. (3) The value of argument in prayer. See how Abraham pleads the holy and just dealings of God! But to be possessed of arguments one needs to be familiar with what God is and what He says - another reason for searching His revealed Word. (4) The right of importunity in prayer. God is not displeased to have us press our cause, but expects us to do so, and frequently answers according to our earnestness. (5) The efficacy of prayer, for Abraham received his real desire, the deliverance of Lot, even though Sodom itself was not saved.

How is Jehovah discriminated from the two "men" at verses 16 and 17? What reason is given for His readiness to reveal His purpose to Abraham (18)? Read verse 19 in the Revised Version and observe that Abraham's faithfulness to God, resulting in the fulfillment of God's promise to him, was itself of grace. Jehovah says: "I have known him to that end," which is the same as saying: "The purpose I have in calling and blessing Abraham is to keep him faithful that I may bring upon him that which I have promised." Here is food for prayer surely, that God might know us as He knew Abraham; and perhaps one reason He revealed this dealing of His with Abraham is to stimulate us thus to plead.