James M. Gray · 5 of 93

Genesis · Part 4

How strangely verse 21 sounds, bringing to mind Genesis 11:5, the note on which please again read. Perhaps in this case the words were spoken by Jehovah in Abraham's hearing. They suggest His fairness in dealing with the wicked, for (speaking after the manner of men) He will not act on hearsay evidence, but learn the facts for Himself. He will send special messengers to report to Him, who, alas! obtain all the evidence they need. Does Jehovah Himself visit Sodom? What, in a sense, prevented Him?

3. The Sodom Mob, 19:1-11.

What leads to the belief that Lot did not recognize the nature of his visitors (2, 3)? (Compare Hebrews 13:2.) The following verses show that the Sodomites sought acquaintance with these supposed men for those vile purposes which have ever been associated with the name of their city. It was for this that Lot, at the risk of his life, came to their defense, for the duty of protecting a guest has always been accounted among orientals as the most sacred obligation. Lot's offer concerning his daughters is inexplicable, and yet it shows what Sodom had done for him. How does verse 9 show Lot's unpopularity with his neighbors? What suggests that he had testified against them? (Read here 2 Peter 2:6-9.) Who rescued Lot, and how (10)? What physical judgment was visited upon his antagonists (11)?

4. Lot's Escape, 19:12-26.

How does verse 12 illustrate our responsibility for the salvation of our relatives? And verse 14 the indifference with which they often hear our testimony? How does verse 16 illustrate the preventing grace of God to lost sinners? What elements of Lot's character are illustrated in verses 18-20? How does verse 30 show his folly a second time in selecting an abiding place? How do verses 21 and 22 show God's regard for the people of His choice, notwithstanding their unworthiness? The prophets of the Old and New Testaments speak of tribulation coming upon the earth at the close of this age such as was never seen before, but they speak also of the deliverance of the saints out of it and a removal of them by translation (1 Thess. 4:13-18) before the judgments fall (Rev. 3:10 to 7:14, etc.), and this dealing with Lot illustrates it in certain ways. By what means were Sodom and Gomorrah destroyed? "Overthrew," verse 25, indicating upheavals and submersions of the ground, perhaps the result of natural causes, but under divine control. The explosion of gas might account for it when the soil, soaked with bitumen, would easily convey the fire until all the cities were destroyed. It used to be thought that the Dead Sea covered the site of these cities, but this opinion is now contradicted.

What judgment befell Lot's wife, and why? Her motives for looking back are not hard to conceive and we need not dwell upon them now, but observe how Jesus applies this circumstance to the end of the age (Luke 17:31-33), and note that He thus not only warns us concerning that period but guarantees the authenticity of this whole story.

5. Origin of the Moabites and the Ammonites, 19:30-38.

It must not be supposed that the conduct of Lot's daughters recorded here is endorsed by God because of that fact. Its record is an incidental evidence of the truth of the Bible, for an imposter palming off a so-called revelation would have omitted such a circumstance reflecting upon them whom God in His mercy had separated unto Himself. The purpose of the record is doubtless to give us the origin of the Moabites and the Ammonites, who figure so largely at a later time as the implacable enemies of Israel, whose vile character is here foreshadowed. They ultimately met the fate at God's hands which their history deserved.

ABRAHAM AT GERAR

Chapters 20, 21

Why Abraham took the journey in verse 1 is not stated, but perhaps to better his pasturage, for he remained in the vicinity for some time (21:34). Why he employed the same subterfuge about Sarah as before also is not stated except in a general way (12), but it resulted as it did then (2). The chapter illustrates certain principles of God's dealings with different men:

(1) Imputed righteousness, while instantaneously giving man a right standing before God, does not make that man instantaneously righteous in his own character. If it did, Abraham would not have been guilty of this falsehood, if it were such.

(2) God can reveal Himself to the heathen as clearly as to one of His own people. Abimelech had no doubt that he had received a revelation from the God of Abraham.

(3) The sin of a heathen is against God, no matter what religion he professes or what gods he worships - "I withheld thee from sinning against Me."

(4) God is the conservator of His own truth, and man cannot be trusted with it. Twice has He interposed against Abraham himself for the protection of his wife, in whom were deposited the hopes of the whole human race. These hopes would have been disappointed if Abraham had controlled them (Psalm 105:13-15).

(5) Natural graces of disposition are not a ground of acceptance with God. Abimelech commends himself to us by his expostulation with Abraham (9-10), his restoration of Sarah and his generous treatment of both (14-16), and yet it is Abraham (whose conduct suffers by comparison) and not Abimelech who has the privilege and power of intercession -- "He is a prophet, and he shall pray for thee, and thou shalt live" (7).

(6) God deals with His own people, those to whom His righteousness is imputed, on a different principle from that on which He deals with others. Abraham suffers no punishment for this repeated offense, although in the course of his life he had his share of chastisements and corrections, but God is dealing with him not as a criminal before a judge, but as a child before a loving father.

Abraham and Abimelech in Covenant, 21:22-34.

The circumstance in this section belongs to that of the previous one, although it seems to have taken place at a later time and subsequent to the birth of Isaac. Notice how God blessed Abraham in such a way as to glorify Himself (22), and recall the teaching in an earlier lesson that this was His purpose in the whole history of Israel, which their disobedience at the present time has defeated. Abraham must have had much influence and power for Abimelech to have found it worth while to make a covenant with him (23), but his "kingdom" was very likely limited to the city of Gerar and the surrounding territory. Abraham takes advantage of the occasion to present a claim for damages, as we would say (25), and serious damages, too, when we reflect on the value of wells in an oriental country to the possessor of sheep and cattle. In verses 27-30 we have a repetition of the transaction in chapter 15. "Beer-sheba" means "the well of the oath." This now becomes the dwelling place of Abraham for some time (34). What new name is ascribed to God in this verse?

Questions.

1. How does this lesson teach that the ground of our righteousness is objective rather than subjective?

2. What encouragement does it afford in preaching the Gospel to the unsaved?

3. How does it illustrate God's faithfulness to His promises?

4. How does it exhibit the difference between the natural and the spiritual man?

5. Can you find here an illustration of Matthew 5:16?

FROM THE BIRTH OF ISAAC TO THE DEATH OF SARAH

Chapters 21-23

1. The Bondwoman and Her Son, 21.

There is little requiring explanation in this chapter, but verses 9-13 should not be passed without a look at Gal. 4:21-31. Christians are the spiritual seed of Abraham, and those who would supplement faith in Christ by the works of the law are the children of the bondwoman, who have no place with the children of the promise.

God, however, is not unmindful of Hagar and Ishmael, nor of His promise to Abraham concerning the latter. Although the blessing on the nation is not to flow down through them, yet they are not precluded from partaking of it when it comes. Abraham, there can be little doubt, followed the steps of Ishmael with deep interest, although at the moment appearances are not that way. He was probably included in the gifts spoken of at 25:6, while his presence at his father's obsequies (25:9) shows that the bond of affection between them was not broken.

We know little of Ishmael's subsequent life except that gathered from 25:12-18, but the presumption is that he afterward abandoned the religion of his father, since his descendants preserved no trace of it except the rite of circumcision.

2. Abraham's Hardest Test, 22.

The shock communicated to Abraham by this command may have been qualified by the fact that the sacrifice of human beings, and even one's own children, was not unknown to heathenism; but this could not have explained his patient obedience had it not been for that faith mentioned in Hebrews 11:17-19. He knew that God's honor and faithfulness were involved in the preservation or renewal of the life of Isaac, and reposed confidently in that fact. Indeed, there is reason to believe from verse 8 that he foresaw the very means by which God would interpose for his son.

That verse is a beautiful foreshadowing of the substitutionary work of Christ. Transpose the emphasis, and we learn (1) that God is the source or originator of our salvation through Christ -- "God will Himself provide a lamb"; (2) that God had as much necessity for Christ as we, on the supposition that He purposed to redeem us -- "God will provide Himself a lamb"; (3) that God is the provision as well as the provider -- "God will provide Himself," i. e., He is the lamb!

Note two or three other interesting things: (1) that Solomon built the temple to Jehovah on Mt. Moriah (2 Chron. 3:1), and that the eternal Father afterward sacrificed His only begotten Son in the same place; (2) this circumstance of the sacrifice of the Son of God for the sins of men silences the charge of infidelity that it was barbarous for God to command Abraham to sacrifice Isaac. If it was not barbarous for God to sacrifice Christ, neither was it barbarous that it should have been prefigured in the history of Abraham; (3) Isaac himself becomes a notable type of Christ, especially in the meek and submissive spirit shown throughout, and when we remember that although called a "lad" he was presumably 25 years old at this time (compare here John 10:18).

What new name of God is suggested by this event (14)? This means "Jehovah will see" or "Jehovah will provide." How does God now further confirm His promise and covenant (16)? Note the marginal references to Ps. 105:9, Luke 1:73, Heb. 6:13, 14. What additional promise or prediction is now added to the original one (17)? The "gate" of ancient cities being the strongest part of the wall and the most stoutly defended, to possess it was to possess the city itself.

Do not pass this lesson without observing how Abraham showed his faith by his works (James 2:21-24). "All our righteousnesses are as filthy rags (Is. 64:6) as a ground of merit before God, but as the fruit of our faith obedience is of great price. Abraham's faith without the works of obedience would have been a lie, while his work without faith would, in this case, have been a sin. The virtue of this act consisted in the fact that he obeyed God."

3. The Cave of Machpelah, 23.

That Sarah should have died not in Beersheba but in Hebron, and that Abraham should have "come" to mourn for her, are facts which the record nowhere explains; but the chapter affords an insight into the customs of the orientals of this period. For "the children of Heth" compare 10:15, etc. It will be seen by verse 10 that these people were the Hittites whom Joshua

(1:4) mentions as occupying a great territory in that day, of whom the Egyptian and Assyrian monuments speak as a cultured and powerful nation of antiquity, although until recently critics were disposed to say that they never existed because secular history had lost sight of them.

Let it not be supposed, however, that the courteous formality of this occasion meant that Ephron intended to give Abraham the field for nothing. It was the oriental way of raising the price, so that in the end Abraham paid many times its value. Four hundred shekels of silver were equal to about $240 of our money, the value of which at that time would be five or ten times as much.

Questions.

1. Give book and chapter of the New Testament which refer allegorically to Sarah and Hagar.

2. Give book and chapter which show Abraham's faith in the resurrection.

3. In what three ways does verse 8 of chapter 22 foreshadow the work of Christ?

4. What three events are associated with Mt. Moriah?

5. Give chapter and verse which speak of Abraham's fruit of faith.

FROM THE MARRIAGE OF ISAAC TO THE DEATH OF ABRAHAM

Chapters 24-25

Traveling facilities were limited in Abraham's time, so that communications between families separated by long distances were few and far between. But he seems to have gotten news from his brother's home sometime after the birth of Isaac, as recorded at the close of c. 22, a circumstance linking that chapter to the one we are now considering.

1. Selecting the Bride, 24:1-52.

Notice the preparation made by Abraham for Isaac's marriage (1-9), the oath he administers to his servant, the condition he exacts, the prohibition he places upon him, the assurances he gives him, the exemption he grants. It may not at first appear why Abraham is so solicitous that Isaac's wife shall be taken from his own people rather than the Canaanites, since both were idolaters. But the evil traits of the Canaanites, which afterwards caused them to be driven out of the land, must have been apparent to Abraham even then; moreover there may have been something in his people on the other side of the Euphrates making them more amenable to the purposes of God with reference to the coming Seed, in whom all the families of the earth should be blessed. But it is always to be kept in mind that Abraham was under the guidance of God, and that there was more than man's wisdom or foresight in this transaction.

Notice the preparation made by the servant for his journey (10-14), and observe that the gifts were a dowry for the expected bride, to be paid, however, in accordance with oriental custom, not to her but to her father. How does the servant show his knowledge of the true God? How does his prayer illustrate Prov. 3:5, 6? And yet there is another side to the matter, for it is ill-advised to leave the decisions of life to the arbitrament of signs, and grievous errors have arisen from accrediting God with the outcome of them. "When we have the Word of God, the Spirit of God and the providences of God for our guides, and the throne of grace open to our appeals, it is expected and doubtless salutary that we bear the responsibility of our own decisions in difficult places." Indeed, we are likely to show more reverence for and confidence in God's guidance in this way than in the other.

Notice the facts about Rebekah in vv, 15-28.

Notice the servant's faithfulness in vv. 29-52. Do we get a touch of Laban's character in vv. 30, 31? How does it impress you? How does the servant testify to Abraham and his son in vv. 35, 36? What is the result of the embassy so far as the father and brother of Rebekah are concerned? Which of the two seems to assume the more importance?

2. Accepting the Husband, 24:53-61.

Notice the additional gifts now presented to Rebekah. But who else are also remembered? What objection is interposed, by whom, and why? Who settles the question, and how? What blessing is pronounced upon her? Do you think it has been, or will be, fulfilled?

3. The Marriage Rite, 24:62-67.

Notice how Isaac is represented in v. 63. Was he thinking about his bride? Notice the action of Rebekah, which was an indication of the inferiority to men with which women were then regarded. It would have been improper for Rebekah to have approached her future husband either unveiled or riding, instead of walking. What title did the servant give to Isaac, and what report did he make to him? In what did the wedding ceremony consist? What must have been the significance to the whole camp in this act of Isaac in bringing Rebekah "into his mother Sarah's tent"? Did it not show that she had now come into that place of importance and authority theretofore occupied by Sarah, and belonging by right to her, who was the recognized wife of the head of the clan?

4. The Symbolism of the Transaction.

We have, in this beautiful story, a striking type of the union between Christ and His bride, the Church;

(1) Abraham arranged the marriage for Isaac, and so the Father has made the marriage for Christ (Matt. 22:1, 2);

(2) The servant selected the bride, and so the Holy Spirit calls out the Church (1 Cor. 6:11; 12:3, 13);

(3) The plan of the servant was simply to tell who his master was, and how he had honored his son, and so the Holy Spirit takes the things of Christ and shows them unto us (John 15:26; 16:13-15).

See further the free agency of the bride in accepting Isaac, and the expression of her purpose in the words "I will go"; also, the separation from loved ones, but the compensation for all in anticipation.

Observe, as well, Isaac's coming out to meet her in the eventide, with its suggestion of Christ's return for His Church at the close of the present age (John 14:1-3); and even his leading Rebekah into his mother's tent, how it foreshadows the place of authority and glory the Church shall have when she reigns with Christ over the millennial earth. (Matt. 19:28; 1 Cor. 6:2; Col. 3:4; Rev. 20:4-6.)

5. The Death of Abraham, 25:1-10.

It is presumable that Abraham's relationship to Keturah was entered into sometime before the marriage of Isaac, and indeed it may have been before his birth. This seems probable, since v. 6, as well as 1 Chron. 1:32, speaks of her as his concubine, and not his wife. The occasion for the allusion to the matter is suggested by the servant's remark in the preceding chapter concerning the possessions of Isaac (compare 24:36 with 25:5). In other words, the gifts to the offspring of Keturah and the settlement of the latter in the east were matters that had been attended to before the marriage of Isaac and Rebekah.

Note the age of Abraham (7), and the way in which his departure from this life is designated (8). affording an intimation of the conscious and sentient condition of the dead while awaiting the resurrection of their bodies.

Questions.

1. What connection do you see between chapters 22 and 24?

2. Can you give any reasons for Abraham's solicitude about the wife of Isaac?

3. Can you quote from memory Proverbs 3:5, 6?

4. Can you name four or five features in which the marriage of Isaac and Rebekah symbolizes the union of Christ and His Church?

5. Recall three or four features in which Abraham's life-story illustrates Romans 4:20, last clause.

JACOB AND ESAU

Chapters 25-27

1. The Defrauded Birthright, 25:19-34.

As we read the introductory part of this chapter, we are impressed that many of the mothers of the notable men of the Bible were for a long while childless: Sarah, Rebekah, Rachel, and the mothers of Samson, Samuel and John the Baptist. Was this that their faith might be proved? We wonder, too, what is meant by the statement that Rebekah "went to inquire of Jehovah." There seems to have been some way, even in that early time, by which individuals could communicate with God. As Abraham was a prophet, and living not far from her, it has been suggested that she may have gone to inquire of the Lord through him.

In considering v. 23, be careful not to charge God with partiality in the choice of Jacob, and it will save us from so doing if we remember that (1) on the natural plane of things, if there be two nations one is likely to be stronger than the other; (2) God not only foresees this but has the right to pre-determine it, especially when the blessing of all the nations is involved therein; (3) this determination in the present case brought no hardship upon the weaker nation as such, nor did it prevent any of its individuals from receiving all the blessings of the life to come.

And yet this by no means justifies the meanness of Jacob, any more than the recklessness of Esau. Neither brother distinguishes himself in the transaction, while Jacob's conduct is only another illustration of an attempt to assist God in the fulfillment of His promises. Patience would have gotten him the birthright with honor to himself as well as glory to God.

2. History Repeating Itself, 26:1-33.

How much of this chapter reminds us of the previous one in the life of Abraham! There is little to be explained, but the facts should be noted.

The well called Rehoboth still remains strengthened with masonry of immense proportions and great antiquity. It is believed that it is the well which Isaac dug, although the country is now a desert in contrast to its fruitfulness in his time. We may add that at present there are two old wells in Beersheba, three hundred yards apart, and Dr. Edward Robinson, in Biblical Researches, gives his opinion that the larger may be the famous well of Abraham, while possibly the second may be that which Isaac dug when the former was stopped up by the Philistines. The locality still bears the same name, only in Arabic form.

3. The Defrauded Blessing, 27:1-40.

The closing verse of c. 26 gave us a further insight into Esau's character, qualifying our sympathy for him. His purpose in marrying the daughters of the Canaanite princes was doubtless to increase his worldly importance, a circumstance opposed to the divine purpose in the separation of Abraham and his seed from the other nations. "If the descendants of Abraham were the daughters of the heathen Canaanites, they would soon lose the traditions of their family and every trace of their heavenly calling. As a matter of fact, this became true in the case of the descendants of Esau, who were always the enemies of Israel and figure in the prophets as the type of the enemies of God."

We can hardly believe, however, that Isaac was entirely without blame in this case. But who can justify Rebekah, to say nothing of Jacob? Surely the goodness of God is of grace, and these things show that He has a plan to carry out in which He is simply using men as He finds them, and subsequently conforming them to Himself as His sovereign will may determine.

Notice that the blessings of Isaac on Jacob were a formal transmission of the original promise of God to Abraham (28:29), which when once transmitted could not be recalled (34-38). Esau is blessed, but it is not the blessing which he receives. Notice the differences between his blessing and that of Jacob. There is an intimation that Esau- that is, the nation that should spring from him - would at some time break from his brother's yoke, but later prophecies show that this freedom would be only for a season. In connection with Esau's conduct compare Hebrews 12:15-17.

Note in passing that Herod the Great, the last king of Judah, was a descendant of Esau, an Idumean on the side of both father and mother, a circumstance, which was the foundation for that irreconcilable hatred with which the Jews regarded him during his long reign.

4. Jacob's Flight, 26:41 to 28:22.

What was the cause of Jacob's flight (27:41-45)? The excuse for it (27:46 to 28:5)? At what place is he next found (10)? What did he see in his dream? Whom did he see, and why? How did the speaker introduce Himself? Do you recognize the promise given him? What particular addendum of a personal character is attached (15)? What effect had this on Jacob? How did he express his feelings? What did he name the place? (Bethel means "The House of God.") Compare John 1:51; Heb. 1:14; Luke 15:10, and recall that the beautiful hymn, "Nearer, My God, to Thee," is based upon this impressive incident in Jacob's life. "For the pious servants of God this dream threw a flood of light upon the certainty of heaven, of which they had known little or nothing until that time, as well as the facile communication there might be between heaven and earth, and the profound interest which God and the holy angels felt in the affairs of men." What vow did Jacob offer? In the consideration of this vow, which was entirely voluntary on his part, observe that "if" does not necessarily express a doubt in his mind, since it might be translated "since," or "so then." It may be regarded as his acceptance of the divine promise, so that from that moment Jehovah did in some sense become his God, as well as He had been the God of Abraham and Isaac.

We are accustomed to speak of the selfish proposition of Jacob in v. 22, last clause. But before casting the mote out of his eye, should we not cast the beam out of our own? With all the knowledge of God we possess does our character shine brighter? Do we not still use the "if" in the face of the promises? And do we give even as much as a tenth of our possessions to Him, notwithstanding the richer blessings we enjoy? Is it not still true that He is dealing with us on the principle of grace, and not merit? God sometimes consents to call Himself by the name of "the God of Jacob." What unutterable comfort it should bring to us!

Questions.

1. On what grounds is God released from the charge of partiality in the choice of Jacob?

2. In what ways does Isaac's life and character differ from that of Abraham?

3. What name is sometimes given to Esau's descendants?

4. What is the meaning of Bethel?

5. How would you explain God's patience with Jacob?

JACOB AND LABAN

Chapters 29-31

1. Their First Meeting, 29:1-14.

Jacob's journey to Haran, his mother's country, was first to the north and then the east, re-traversing the original course of his grandfather Abraham. As he nears its termination, his attention is attracted by the shepherds with their flocks around a well, whose mouth is covered with a stone. Inquiry reveals that they belong to Haran, and are acquainted with his uncle Laban. Rachel, his daughter and the keeper of his sheep, will be there presently, for her they are waiting, since their custom is not to remove the stone or water the flocks till all are gathered. Rachel appears, and it is a case of love at first sight on Jacob's part, if one may judge by his action in rolling the stone from the well and watering her sheep, to say nothing of the kiss he bestows upon her. As another observes, the morals of these simple folk were good, and the estimation in which they held the honor of women was high, for a young and beautiful girl like Rachel might expose herself to the hazards of pastoral life without risk. But among the ancient Greeks it was the custom for daughters of princes to perform this office, and even to-day among the Arabs unmarried women expose themselves without harm to the same class of dangers. The personal habits of people make a great difference in their national customs. (Pratt.)

Anstey shows that Jacob was 77 years of age at this time.

Rachel's enthusiasm in carrying the news to her father reminds us of her aunt, Rebekah, at an earlier time. Though Jacob calls himself her father's brother, we know after the oriental fashion he means his nephew. What a talk they had around the family hearth as he rehearsed the story of the mother he loved so truly since she left her home long before! A month has passed before they settle down again to prosaic things (14).

2. Their First Contract, 29:15 to 30:24.

The seven years Jacob serves for Rachel are a heavy burden in one sense, but a light one in another. But how he is deceived at the end of it, when he begins to reap what he had sown! All this is part of God's plan for his conviction, conversion, sanctification, and preparation for His great purpose on behalf of Israel and the whole world later on. Happily Jacob is not obliged to wait another seven years before marrying Rachel, but receives that part of his compensation in advance (27-28).

One cannot read this story without being impressed with the use God made of the envy of these sisters for the purpose of building up the house of Jacob and of Israel. We meet with some indelicate things here, but we should remember that these histories were written not from our point of view but in the style of the simple people of the past. It is desirable to familiarize ourselves with the names of the twelve sons of Jacob, since they become so prominent in the history of Israel and of the world. Notice who was the mother of Levi and of Judah, and also of Joseph (29:24-35; 30:24). The polygamy and concubinage spoken of are not only contrary to the Gospel, but not to be regarded as approved of God at any time (Mal. 2:14-15; Matt. 19:3-9), but in accordance with the customs of those times. In this connection it is notable that Isaac seems to have remained a monogamist.