Milo

JANUARY 9

Reading 9

RUSHING AHEAD OF GOD Genesis 25:19–28:22

“Look, I am about to die. . . . What good is the birthright to me?” (Gen. 25:32)Unlike his twin Esau, Jacob placed a high value on God’s covenant promise. But Jacob showed little spiritual sensitivity as he schemed and lied unnecessarily to obtain what God was already committed to give him. In rushing ahead of God rather than waiting on the Lord, Jacob brought pain and alienation to his family.

Overview

Before the birth of her twin sons God told Rebekah, Isaac’s wife, that the older twin would serve the younger (25:19–26). Esau, the older, sold his birthright—his right to inherit the covenant God made with Abraham—to his younger brother Jacob (vv. 27–34). Isaac’s experience shows how vital the birthright is (26:1–35). Years later Jacob and his mother schemed to steal Esau’s blessing, through which the birthright would be transmitted (27:1–40). This antagonized Esau and forced Jacob to flee (27:41–28:9). At Bethel Jacob had his first direct personal experience with the God of the covenant, and committed himself to serve the Lord (vv. 10–22).

Understanding the Text

Isaac. Less is told of Isaac than any other patriarch. He is significant primarily as the bridge between his father Abraham and his son Jacob, whose name was later changed to Israel. Personally Isaac seems to have been a rather indecisive and passive person, without great spiritual insight. These traits are seen in his flight from conflict with Abimelech, and in his preference of Esau because he “had a taste for wild game” (25:28). Even though Isaac was overshadowed by both his father and his son, Isaac experienced God’s grace, and at the end faith triumphed over personal preference as he acknowledged God’s choice of Jacob over Esau and confirmed transmission of the covenant promises to his younger son. “The older will serve the younger” Gen. 25:19–26. Romans 9 emphasizes the importance of God’s statement to Rebekah before her twin sons were born. God’s choice of Jacob, the younger, to inherit His covenant promise was made before the boys were born. This showed that the choice did not depend on what either did. God is free to choose as He wills. The fact that Esau proved to be uninterested in spiritual things shows how wise God’s choices are. “What good is the birthright?” Gen. 25:27–34 The firstborn son had the right to inherit most of his father’s property and also any intangible possessions, such as title or position. Here the “birthright” that Esau sold so lightly included his natural right as eldest to the covenant promise of God. Archeological finds have shown that in patriarchal times the eldest son could and sometimes did sell his birthright. In selling his birthright to Jacob for a bowl of stew, Esau showed how unimportant he considered God’s promises to be. The word “despise” here (bazah) means to “place little value on” something and actually implies contempt. Jacob’s character was flawed, yet he did value his relationship with God. God can work with people who see Him as important, despite their weaknesses. God could not work with Esau, for Esau had no place in his thinking for God. “The Lord appeared to Isaac” Gen. 26:1–34. The story in this chapter might seem to be a digression. But it is vital in developing Moses’ theme. Isaac possessed the covenant promises that Esau despised. What value did the covenant really have? First, God’s guidance (vv. 1–6). The Lord appeared to Isaac and directed him to stay in Canaan rather than go to Egypt. He stayed in Canaan, on coastal land then occupied by the Philistines. Second, God’s protection (vv. 7–11). Even though Isaac showed the same lack of active faith that led Abraham to lie about his wife in fear that he might be killed for her, God protected Isaac and his family. The “Abimelech” here is not the person Abraham lied to a century or so earlier. Most believe the name is a title, like Pharaoh. In Hebrew the name means “my father is king.” Third, the covenant assured God’s blessing (vv. 12–22). God made Isaac rich, multiplying his wealth. Fourth, God’s intervention (vv. 23–35). When land and water rights disputes drove Isaac to move again and again, God spoke to him, urging him not to fear. The Philistines finally made a treaty with Isaac because “we saw clearly that the Lord was with you.” In each of these incidents we see—and Esau and Jacob would have observed—how important possession of God’s covenant promise truly was. With the covenant came God’s commitment to guide, to protect, to bless, and to intervene. Spiritual realities seem irrelevant to some. But in fact they are far more important than anything the materialist can touch, see, or feel. Isaac’s blessing Gen. 27:1–40. In ancient cultures blessings given by parents or by one in authority were viewed as having great power. The deathbed blessing was equivalent to a last will, by which a person transmitted his tangible and intangible possessions to the next generation. Thus Isaac’s blessing was eagerly sought by Esau and jealously desired by Jacob. Jacob and his mother panicked when Isaac announced he was about to give Esau his blessing. They plotted together to deceive Isaac and to steal the blessing by passing Jacob off as his older brother. They did succeed in deceiving a then sightless Isaac. But they alienated Esau so greatly that he determined to kill Jacob after Isaac died! The tragic thing about this story is that their deceit was unnecessary! Before the boys’ birth God had announced to Rebekah that He intended to exalt her younger son over the older (25:23). Panic drove Rebekah and Jacob to lie and cheat to obtain something that God had promised He would give them! How foolish to run ahead of God. Our situation is never so bleak that we have to adopt wrong or sinful means in a desperate effort to achieve good ends! “Esau then realized” Gen. 28:1–9. Esau was not a bad person. He was simply one of those human beings whose eyes are so filled with images of this world that they cannot glimpse spiritual realities. After Jacob was sent (fled) to Paddan Aram to find a bride among relatives, it finally dawned on Esau that his parents were less than delighted with his Canaanite wives. In an effort to please them, he found another wife from among Ishmael’s descendants. How touching, and yet how tragic. Esau did do the best he could. Yet his choice of Canaanite wives had been a symptom of his spiritual insensitivity, not the cause of his rejection. We can find admirable traits in those who have no concern for God. Yet however they try, they will always fall short. Their self-effort itself shows how little they know of Abraham’s God. “I am the Lord” Gen. 28:10–22. Jacob had seen the importance of a relationship with God in his father Isaac’s experience. He had been aware of the value of the spiritual. Now, however, Jacob himself had a personal experience with the Lord. At Bethel (which means “house of God”) the Lord confirmed transmission of the Abrahamic Covenant to Jacob (vv. 13–15; cf. 12:1–3, 7). Jacob’s words, “If God will be with me” (28:20–22), are not a bargain struck with God. They are instead a faith response to God. Since God has committed Himself to Jacob and will surely carry out His promises, then Jacob will be committed to the Lord. Jacob’s words are significant to us in two ways. First, Jacob shows us the basic benefits of a personal relationship with God (vv. 20–21). God is with us. He watches over us on our life journey. He provides the basic necessities. He gives us others with whom we can have a family relationship. Second, Jacob shows us the basic response that is appropriate. We honor the Lord as God. We set aside times and places to worship Him. And we express our commitment by giving.

DEVOTIONAL

“And Indeed He Will Be Blessed”(Gen. 27:1–33)

This is one of those Bible stories in which we generally focus on one character, and ignore the others. In this tale of the trickster, we give our attention to Jacob and perhaps to his mother, Rebekah, who schemed with him. Sometimes we think about Esau, whose tears and anger are both so understandable. Seldom do we look at Isaac. Yet I suspect that Isaac is the one who learned most from the incident, and is the only one who acted with faith and nobility. You see, Isaac had always favored his son Esau. Esau was the out doors man, the athlete. He was, if you will, the “jock”; the virile athletic type his dad had always wanted, and perhaps had always wanted to be. Jacob, a mama’s boy, just wasn’t the kind of son that a dad dreamed of! Jacob was the kind who’d rather play the piano than baseball; who’d rather go to some museum than hunt or fish. And so, because Isaac was so drawn to his older son, he was blind to Esau’s weaknesses, and unable to see Jacob’s strengths. In fact, for some 40 years Isaac had been blind to the fact that Esau cared nothing for God, and that Jacob did at least value God’s blessing. Up to the very end Isaac persisted in his opinion. Up to the very end Isaac intended Esau to inherit the divine promise. And then Isaac was tricked into pronouncing his blessing on Jacob! When he found out he had been tricked, Isaac might have been angry. He might have withdrawn the blessing and replaced it with a curse! Instead, Isaac finally realized that for all those years he had been wrong! He realized that God intended Jacob to have the blessing and that Jacob at least cared about covenant relationship with Isaac’s God. Realizing all this, Isaac acted in faith and with nobility. He confirmed the blessing he had just uttered, telling Esau, “and indeed he will be blessed.” You and I need to be as open and noble as Isaac proved to be. How willing we need to be, especially in our own families, to examine our attitudes—toward our spouses, our parents, our children, our brothers and sisters. If we have judged others on superficial criteria, we need to be ready with Isaac to acknowledge our mistake. As Isaac shows us, it’s never too late to change. Personal Application

It is especially important to be realistic about our children and to value each one for his or her special qualities. Lord, help us to be as open and noble as Isaac proved to be.

Quotable

I walked a mile with Pleasure She chatted all the way, But left me none the wiser For all she had to say. I walked a mile with Sorrow And ne’er a word said she; But, oh, the things I learned from her When Sorrow walked with me! -Robert Browning

JANUARY 8

Reading 8

“HERE I AM” Genesis 22:1–25:18

“Because you have done this and have not withheld your son, your only son, I will surely bless you” (Gen. 22:16–17).Abraham’s faith was demonstrated when he left Ur, and when at an advanced age he believed God’s promise of a son. The depth of Abraham’s faith was demonstrated not only in one final test, but also in the impact Abraham had on those who knew him best.

Overview

Abraham’s faith was tested when he was told to sacrifice Isaac (22:1–19). Abraham buried his wife Sarah (23:1–20), and sent his chief servant to obtain a wife for Isaac (24:1–66). After many more years Abraham died, and was buried by his two best-loved sons, Isaac and Ishmael (25:1–18).

Understanding the Text

“Here I am” Gen. 22:1. In the Old Testament, to “hear” God implies that a person not only understands what the Lord says but also will obey. Similarly, for God to “hear” prayers implies that He intends to answer them. This fact underlies Abraham’s response when, some years after Isaac’s birth, God spoke to Abraham again. In saying “Here I am,” Abraham indicated his readiness to respond to what the Lord was about to say. Abraham had no idea how great a test his faith was about to undergo (see DEVOTIONAL). But Abraham’s readiness to respond is a model for us all. Some years ago I led a Bible study group in Phoenix, Arizona. Barbara was a new Christian, excited and eager to grow in her faith. One of our group had become involved in an adulterous relationship with a leader in her church. We had confronted her and tried to help, but rather than break off the relationship, she stopped coming to Bible study. This person kept calling Barbara, offering excuses and attempting to justify her actions. One evening Barbara told how uncomfortable this made her, but shared that she didn’t know what to do. I explained the Bible’s guidelines on church discipline, which we had followed, and what to do when a person would not repent. I remember Barbara’s enthusiastic response. “I can’t wait for her to call again, so I can tell her what I have to do.” Barbara, a young Christian, had discovered a secret Abraham also knew. Our role is to say, “Here I am,” when God speaks to us—and then do just as He says. “She died” Gen. 23:1–20. This chapter is one of the most important in Genesis to students of ancient Middle Eastern culture. It contains a fascinating report of the polite bargaining that went on as Abraham negotiated with a Hittite for property on which to bury Sarah. Everyone in that day understood the Hittite’s offer to “give” Abraham the field was simply politeness. In return, Abraham would have to make him a “gift” of whatever value the two would set on the property. The price was high, partly because selling Abraham land would give him rights in the Hittite community which he would not otherwise have. For us, the significance of the story is not found in its portrayal of customs, but in the grief experienced by Abraham as he laid his companion of so many decades to rest. Coins had not yet been invented in Abraham’s day. The “shekel” in Genesis 23:16 is a unit of weight, determined by stones like these piled on a balance scale. The familiar coin of New Testament times took its name from the unit of weight. “He said to the chief servant in his household” Gen. 24:1–67. The chapter contains one of the true romances recorded in the Old Testament. Rebekah, a young and very beautiful girl, was asked to marry a wealthy suitor, sight unseen. A servant told her about him and brought her rich gifts. She herself was permitted to choose—and decided to go. Those fond of allegory make Rebekah the church, make Isaac Christ, and make the unnamed servant the Holy Spirit, who comes from heaven to woo Jesus’ bride. Perhaps. But there is more value in a careful examination of literal content of the text. The servant is identified as Abraham’s “chief servant.” Earlier a man named Eliezer of Damascus was Abraham’s chief servant who, according to custom in those days, would have inherited Abraham’s wealth if his master remained childless (cf. 15:2–3). If this is Eliezer, all hope of gaining Abraham’s wealth has now been lost. The significance of the “chief servant” has dwindled so much that the writer does not even bother to record his name! Yet as this chief servant went about fulfilling his mission, we see that he had obtained something far more important than Abraham’s wealth. He had “caught” Abraham’s faith! He prayed and experienced God’s answer to prayer (24:12–17). He recognized God’s leading (v. 26). And he praised God for His kindness and faithfulness to Abraham (v. 27). We stand amazed at the faith Abraham displayed in his readiness to offer his only son to God. Yet perhaps even more amazing is the fact that Abraham’s faith in God had won his “chief servant,” who knew him best of all, to a similar deep and selfless trust in God. The truest test of our faith is not in how we behave in crisis. The truest test is whether we are able to influence those who know us best by the quality of our lives. “His sons Isaac and Ishmael buried him” Gen. 25:1–18. I appreciate this verse so much. It tells me Ishmael came to understand his father’s earlier rejection, and that the two were reconciled. God truly did bless Abraham, as He had promised. How wonderful that Abraham’s God is our God. How wonderful that God is committed to bless us too.

DEVOTIONAL

“God Himself Will Provide”(Gen. 22:1–19)

The story is surely one of the best known in the Old Testament. God told Abraham to offer his son Isaac as a sacrifice. Abraham set out to obey. Just as Abraham was about to kill his son, God stopped him, and pointed to a ram whose horns had become tangled in a nearby thicket. God commended Abraham for his obedience, and reconfirmed His earlier promises to His servant. This outline cannot do justice to the story or to its implications for our lives. For that we must carefully observe phrases in the text. “Early the next morning” (v. 3). Think of it. Abraham was not only willing to obey, he seems to have been eager! No dawdling till noon, when it was too hot to travel. No excuse that, after siesta, it was too late to begin. Somehow we sense that to Abraham this seemed like an adventure, and Abraham was eager to discover how God would resolve his dilemma. We often hesitate when we sense that God wants us to undertake something difficult. We need Abraham’s spirit of adventure: his conviction that God will work things out, and consequent eagerness to see just how. “We will worship and then we will come back to you” (v. 5). The New Testament comments on this verse, saying that “Abraham reasoned that God could raise the dead” (Heb. 11:19). God had promised Abraham would have offspring through Isaac. Abraham was totally convinced God would keep this promise. Abraham was so certain that he said confidently, “We will return.” Yes, Abraham fully intended to sacrifice Isaac, as he had been commanded. That “we will return” tells us that Abraham also knew that, somehow, his son would survive. Even if God had to raise Isaac from the dead, He would do so to keep His promises. Lord, give us this kind of confidence in Your promises! With this kind of faith, obedience is made easy. “Your only son” (v. 12). Isaac was not Abraham’s only child. Yet Isaac was the only son who counted—the only one who could inherit the covenant and be counted in the covenant line. And, with Ishmael sent away, Isaac was the only son Abraham had left. The phrase is a poignant one, for it suggests the pain God Himself must have felt in contemplating the day that His only Son, Jesus, would complete the sacrifice Abraham only began. “Now I know” (v. 12). The old saying is accurate. Talk is cheap. Many who claim to be Christians talk a good faith. But the test of a real faith is obedience to God. Abraham had proved beyond the shadow of a doubt that he did trust God. “Because you have done this . . . I will surely bless you” (vv. 16–17). Let’s not misunderstand. The ultimate cause of blessing was God’s covenant promise. But the proximate cause—the means God used to bring Abraham to the place where he could be blessed—was Abraham’s obedience. God intends to bless you and me. He is committed to do so. Yet only an obedient walk enables us to appropriate that blessing. It’s as if rain is falling just over the hill. We smell its freshness, are eager to feel the renewing drops. And there’s a path marked “Obedience” leading directly to it. God’s blessings do fall in refreshing showers. But only those who take the path marked “Obedience” experience them.

Personal Application

If there is anything God wants you to do that you have hesitated to do, let Abraham’s experience encourage you to set out now.

Quotable

“Do little things as if they were great, because of the majesty of the Lord Jesus Christ, who dwells in thee; and do great things as if they were little, because of His omnipotence.”—Blaise Pascal

JANUARY 7

Reading 7

SPIRITUAL UPS AND DOWNS Genesis 18–21“May the Lord not be angry, but let me speak just once more” (Gen. 18:32).Abraham hesitated to pray for any righteous persons in wicked Sodom, concerned that God would be angry. Yet shortly after, Abraham again lied about his relationship with Sarah. Like Abraham, we sometimes fail to understand God’s priorities. Abraham’s spiritual ups and downs make those priorities very clear for you and me.

Overview

Angelic visitors announced Sarah would give birth within a year (18:1–15). They also revealed God was about to destroy Sodom and Gomorrah. Hesitantly Abraham interceded (vv. 16–33). God destroyed the cities, but delivered Lot (19:1–29). Fear again moved Abraham to lie about his relationship with Sarah (20:1–18). Isaac, the promised child, was born at last (21:1–7), and Ishmael, Abraham’s son by Hagar, was sent away (vv. 8–21).

Understanding the Text

Abraham’s hospitality Gen. 18:1–8. In Middle Eastern countries a great emphasis was placed on showing hospitality to strangers. This is illustrated in Abraham’s welcome of three men who appeared near his tent, in his invitation to them to eat, and in his haste to personally bring them food. Looking back on this incident, the writer of the New Testament Book of Hebrews exhorts Christians, “Do not forget to entertain strangers, for by so doing some people have entertained angels without knowing it” (Heb. 13:2). “The Lord said” Gen. 18:9–15. Some believe one of the three visitors Abraham entertained was a theophany, a pre-incarnate visitation by God the Son. We shouldn’t suppose that angels look like human beings in their true state. However, when angels visited Abraham and others they often took on human form. There is no record of angels appearing as women. In each biblical incident angels appeared to be men. The word angel in both Hebrew and Greek means “messenger.” Whether the spokesman was actually the Lord or not, he spoke with God’s authority. The Lord was about to fulfill His promise. Within the year Abraham and Sarah would have a child. “Sarah laughed” Gen. 18:12. The same Hebrew word used to describe Abraham’s earlier reaction (17:17) is used to describe Sarah’s response. Sarah need not have been afraid, and tried to lie. God expects initial incredulity. It is impossible and unnecessary to hide our feelings from God. “Then Abraham approached” Gen. 18:16–33. Before the visitors left, the Angel of the Lord told Abraham God was about to destroy the cities of Sodom and Gomorrah because “their sin [is] so grievous.” At first Abraham simply stood there, stunned. Then he approached to intercede for any righteous who might be found in the cities. This is one of Abraham’s spiritual “highs”—a moment when his heart was truly in tune with God. We can learn much from this incident (see DEVOTIONAL). For now, note just one thing. Abraham was fearful and hesitant to press his request that God spare the cities for the sake of 50 good persons. Then for 45, then 40, then 30, then 20, and finally for 10. Abraham need not have worried. God was even more concerned than Abraham, and in fact spared the only “good” person to be found there: Lot. God cares deeply for all people. He is never upset when we plead with Him for others. Prayers of intercession are especially welcome, for in offering such prayers our priorities match God’s own. “Bring them out to us” Gen. 19:1–29. Only two of the angels proceeded to Sodom. They were offered hospitality by Lot, Abraham’s nephew. The men of the city demonstrated the extent of their wickedness, demanding that Lot send out his guests to become the victims of homosexual rape! When Lot refused, the Sodomites were determined to break into his home. Only the angels’ intervention, in striking the men with blindness, prevented them. Lot’s offer to send out his virgin daughters shocks us today (v. 8). It should. Yet the incident shows how deeply the responsibility of a host to his guests was felt in the ancient world. Lot’s offer should not distract our attention from the sin of Sodom and from the implications of homosexuality for a society. The Bible identifies all homosexual acts as sin, labeling them detestable, degrading, sinful, shameful, indecent, and perverse (cf. Lev. 18:22; Rom. 1:22–28). Any society which condones, and then actually promotes such sin, as Sodom did, rushes headlong toward judgment. “Thought he was joking” Gen. 19:14. Told by the angels to flee the city, Lot hurried to warn the two young men engaged to his daughters. The text calls them “sons-in-law” because the dowrys had been paid and the marriage contracts settled, though the weddings had not taken place. Lot’s words of warning were taken as a joke. Lot had lived in Sodom too long without speaking out to be taken seriously now. It is one thing to love the sinner, as we are often urged to do. It is another to ignore the sin. Sodom reminds us that we are to confront sins in our society, exposing them for what they are, while retaining a deep and loving concern for the sinner. If we wish to warn others that God has determined a day in which He will judge the living and the dead, we cannot remain quiet on moral issues. Unlike Lot, who compromised when he settled down in the wicked city, we must speak out. “The Lord rained down burning sulfur on Sodom” Gen. 19:24. The ruins of the wicked cities were once thought to lie under the southern end of the Dead Sea. Recently ash-covered remains of five cities have been discovered on the plains just south of its slowly receding waters. Archeologists believe that an earthquake ignited bitumen deposits in the area, creating the inferno described in verses 23–26. Sin is no laughing matter. And divine judgment is no joke. “Lot and his two daughters” Gen. 19:30–38. The incident reported here reemphasizes a theme. Lot, in choosing to settle in a wicked city, not only compromised his own principles but also subjected his daughters to evil influences. As ever in the Old Testament, sins are shown to have lasting impact. Centuries later the Moabites and Ammonites, descendants of the children Lot’s daughters conceived, became enemies of Abraham’s offspring. “She is my sister” Gen. 20:1–18. Again Abraham, fearful that someone might kill him to obtain his wife, told Sarah to lie about their relationship. Again God intervened. Just a short time before, Abraham had been afraid to pray for any righteous persons who might be in Sodom. Now Abraham was not afraid to abandon trust in the Lord and to lie! Abraham’s spiritual “high” was followed by this spiritual “low.” When I attended the University of Michigan I worked full-time at a nearby mental hospital. I worked on the male receiving ward, where I conducted nightly Bible studies for any patients who wanted to attend. Some of the psychiatrists on the staff were opposed, and I prayed intently for my little ministry. Finally the issue was settled in a staff meeting, when the chief psychiatrist told his reluctant staff, “He probably should be speaking to you!”The victory was followed by a strange spiritual low. With the conflict over, I lost all motivation to continue the class, and had to struggle with myself to keep on going. Yet notice. Even though Abraham had clearly been in the wrong, God did not disown Abraham. Instead the Lord spoke to Abimelech, the ruler to whom Abraham had lied, and identified Abraham as His prophet. And, in response to Abraham’s prayers, God blessed the wronged king. Our spiritual highs often are followed by spiritual lows. When this happens God is as gentle with us as He was with Abraham. God does not disown us, for our relationship with Him rests on faith and not on our works. In time God restored Abraham and Sarah, even as He restored my motivation to minister to the men on my ward. He will restore you from your spiritual lows too. “God has brought me laughter” Gen. 21:1–7. Scripture now invites us to see the fulfillment of God’s promise to Abraham. Sarah bore his son Isaac. Despite the years of anguish, Sarah at last knew joy. Sarah’s next words are significant for us. “Everyone who hears about this will laugh with me.” Why are these words significant? Because they imply that Sarah’s experience is a model of our own. We too may have years of waiting, years without laughter. Yet in the end we will be able to testify with Sarah, “God has brought me laughter too.” “Get rid of that slave woman and her son” Gen. 21:8–13. Sarah’s demand that Abraham exile Hagar and Ishmael was against custom. Abraham considered it an immoral act. Also, Abraham cared for his son Ishmael. It took a direct command of God to move Abraham to take the required step. Why was it necessary to expel Ishmael? God intended that the covenant promise given to Abraham should be transmitted through Isaac. Ishmael must be expelled so there would be no doubt about whose was the covenant line. But God softened the blow. God promised Abraham He would make Ishmael into a great nation too, “Because he is your offspring.” God has a purpose in the separations we experience. What a comfort when they take place, to realize that our loved ones are precious to God, and that He is committed to be with them even though we cannot. “God opened her eyes” Gen. 21:14–21. This has been a favorite passage of mine for years. Hagar and Ishmael, undoubtedly shaken and heartbroken, stumbled away into the desert. When their water ran out, Hagar gave up. Then, when everything was darkest, God spoke to her. He told her not to fear, and “opened her eyes and she saw a well of water.” God didn’t create a new source of water. He simply opened her eyes to see what was already present. When we are in despair God very seldom needs to create something new to deliver us. Most often He simply opens our eyes to see the spiritual and other resources that are all around us. “The Eternal God” Gen. 21:22–34. The section ends with the report of a treaty defining a harmonious relationship between Abraham and the ruler he had earlier wronged. More significantly, Abraham’s relationship with the Lord is fully restored as well, and he “called upon the name of the Lord.” How significant the name given God here—the “Eternal God.” God is ours, forever. He is with us, forever. Nothing in the present, the past, or the future can change the fact that He is God, and that we are His.

DEVOTIONAL

God’s Heartbeat (Gen. 18:16–33)

When the Lord told Abraham He was about to judge wicked Sodom, Abraham was deeply concerned. He did not question the Lord’s right to judge the wicked. He was concerned that the righteous would suffer an undeserved fate along with them. Abraham’s concern moved him to plead with God. This is the Bible’s first recorded prayer of intercession, and teaches us two important lessons. First, Abraham was a little fearful that he might overstep in making repeated requests. Sometimes we may feel that our repeated pleadings for others might somehow “bother” the Lord. The Lord’s responsiveness to Abraham shows that He is not only willing to listen, but will respond to our prayers of intercession too. Second, Abraham’s fearfulness stemmed from a misunderstanding of God. Abraham was concerned that God might actually “sweep away” the city “and not spare” the righteous in it. Abraham gradually reduced the number he thought the city should be spared for from 50 to 10. Abraham left it at 10. But as the story is continued in chapter 19, we learn that there was only 1 person who might be considered even slightly good in the cities—and God brought that 1 person to safety. He even spared Lot’s 2 undeserving daughters! Abraham’s mistake was to think that he could possibly care more for other persons that God does! Abraham was finally willing to see nine righteous die so the wicked might be punished. But God was unwilling to see even one suffer unjustly. When we pray for others, let’s remember that God cares for them far more than we possibly can. We can plead for others without fear of wearying God. God will do everything possible to answer our prayers of intercession.

Personal Application

Ask God to burden you to pray for others with some special need. Quotable“God did not make the first human being because He needed company, but because He wanted someone to whom He could show His generosity and love.”—Irenaeus

JANUARY 6

Reading 6 KNOW FOR A CERTAINTY Genesis 15–17“Do not be afraid, Abram. I am your shield, your very great reward” (Gen. 15:1).Faith is far more than mere hope that something unlikely may happen. It is a deep, internal certainty, rooted in our trust of what God has said. We return to the life of Abram, where we gain vital insights that can enrich our personal faith in God.

Overview

Childless Abram believed God’s promise that he would have a son, but asked how he could know (15:1–8). God entered into a binding covenant with His servant so he might “know for certain” (vv. 9–13). Yet on Sarai’s urging, Abram fathered a son with her maid, Hagar, leading to family conflict (16:1–16). Fourteen years later God renewed the promise and changed Abram’s name. The 100-year-old Abraham trusted God to give him a child through Sarah, and on God’s command circumcised his household as a sign of faith in the covenant promises (17:1–27).

Understanding the Text

“I am your reward” Gen. 15:1. The bumper sticker on my van says “Fishing isn’t a matter of life and death—it’s more important than that.” Here Abram was reminded that really, a relationship with God is what life is all about. God Himself was Abram’s shield and reward. All Abram had or hoped for was centered in the person of his God. God is all we have too, and all our hopes are centered in Him. Faith in God’s promises helps keep us focused on the Lord. “Abram believed God” Gen. 15:2–6. Despite the fact that he was growing older and was still childless, Abram believed God’s promise of countless offspring. The Bible says God “credited it [his faith] to him as righteousness.” We cannot offer God a sinless life. We have all fallen short, and will fall short again. All we can do is trust God and have confidence in His promise. In grace God accepts our faith—and writes “righteous” beside our name. “How can I know?” Gen. 15:7–21 Abram did believe, but he wanted to know. God was not upset. Rather, God had Abram prepare the most binding of all forms of ancient covenants, the “covenant of blood.” Hebrews 6:17–18 tells us that God took this action “because [He] wanted to make the unchanging nature of His purpose very clear to the heirs of what was promised.” So He “confirmed it [His promise] with an oath. God did this so that, by two unchangeable things in which it is impossible for God to lie, we who have fled to take hold of the hope offered to us may be greatly encouraged.” We believe. Because God is totally committed to us, we also know. “Know for certain” Gen. 15:13. God knows and is in full control of the future. On this basis we, like Abram, need have no doubts when the Lord reveals His intentions to us. Abram knew on the basis of God’s word alone. We know, not only because God is the One who speaks to us, but because we can look back, as Abram could not, on fulfilled prophecy. The 400 years in Egypt, the slavery imposed on Abram’s descendants, the punishment of Egypt, and the Exodus deliverance are history today. Everything happened just as God said it would. We do believe. And we do know. “Perhaps I can build a family” Gen. 16:1–16. In biblical times, bearing children was viewed by women as giving meaning to their lives. Abram had believed God’s promise, but as the years passed and no children came, Sarai became impatient. Finally she urged Abram to impregnate her maid, Hagar. According to the customs of those times this was not an immoral act. It was a recognized way to provide a childless wife with children she would then call her own. But in this case, Sarai—and Abram—made a tragic mistake. The error is expressed in Sarai’s thought, “Perhaps I can build a family.” How foolish, when God had said He would build Abram’s family! And how foolish of us when we try to do God’s work in our own strength, or insist on imposing our timing rather than wait for the Lord to act. “She despises me” Gen. 16:5. Sarai’s venture in self-effort turned out badly. Hagar did become pregnant. But Hagar then had, and showed, contempt for her mistress! Since she was pregnant by Abram, it was clear that the couple’s childlessness was Sarai’s fault. Sarai hadn’t expected this result when she ventured out on her own. That’s our problem too. When we try to do things in our own way or in our own strength, things don’t turn out as we intend. The conflict that then dominated Abram’s tents reminds us to wait on God rather than going ahead without His guidance or direction. Sarai reacted to Hagar’s contempt with predictable hostility. Again, according to ancient custom, Sarai had full authority over her servant. She used it to mistreat Hagar. Hagar finally ran away, returning only when God promised that He would bless the child she carried. And so, when Abram was 86, his son Ishmael was born, only to become the ancestor of those Arab nations which live, even today, in perpetual hostility toward the descendants of Sarah, the Jews. “Your name will be Abraham” Gen. 17:1–22. Names were especially important in biblical times. They were intended to make a statement about the character or essential identity of the person or thing named. Abram’s name meant “father,” and he was childless! What a burden that name must have been. Now God appeared to him, and told him he was to be called “Abraham,” which means “father of many” or “father of a multitude”! Imagine, if you will, the snickers as, the morning after his conversation with God, the 100-year-old man announced to all his servants that, from now on, they were to call him “Abraham”! Abraham’s assumption of his apparently ridiculous name was another measure of his faith. Abraham was willing, as Noah had been, to be “a fool for God.” If you or I ever feel foolish when trying to please God, let’s remember that name, Abraham. And let’s remember too that Abraham was vindicated. Today he is honored by all as the spiritual father of a multitude beyond our capacity to count. “He laughed” Gen. 17:17. Abraham’s first reaction to the divine statement that his wife Sarah would bear a child was laughter. It seemed so incredible. But God stated again, “Your wife Sarah will bear you a son, and you will call him Isaac.” And Abraham believed. You and I are seldom asked to believe the incredible. Or to follow a course of action that involves great risk. But when we are, we can remember that God’s incredible promise to Abraham and Sarah was fulfilled. What God says He will do, He can do. And what God tells us to do, He is able to do through us. “Every male among you shall be circumcised” Gen. 17:10–14. Circumcision is a sign of the covenant that God made with Abraham and his descendants through Isaac. It was intended to demonstrate faith. Those Jews who in the coming millenniums considered their relationship with God through Abraham important would have themselves and their sons circumcised. Christians have no single practice that is analogous to circumcision. But there are ways in which we can show that relationship with God is important to us. Our faithfulness at church. Our consistency in reading God’s Word. Our commitment to prayer. Our willingness to share the Good News of Jesus with others. Our generosity in giving. Our attempts to put what we learn from God into practice. None of these is the reality. None in itself establishes or maintains our relationship with the Lord. But each, like circumcision, is a sign. Each is a way we can express the fact that our relationship with God truly is important to us.

DEVOTIONAL

Faith That Knows (Gen. 15:1–19) Abram did believe God. Genesis 15:6 assures us, “Abram believed the Lord.” Yet he yearned for an inner certainty. This yearning led Abram to ask, “O Sovereign Lord, how can I know?” (v. 8) When you and I, believers though we be, long for certainty, we can turn to this passage. God will speak to us, as He spoke to Abram. God told Abram to bring animals and birds and cut the animals into halves in preparation for the most binding of all ancient covenants, the “covenant of blood.” In this covenant the participants pledged their very lives. They symbolized this commitment by walking between the halves of sacrificial animals. When all was ready for the covenant ceremony to take place, God caused Abram to fall into a deep sleep. Then God passed between the divided halves-alone. There could be no clearer proof. God pledged His very life that He would fulfill His covenant promises. The fact that only God walked the path between the divided carcasses meant that God would fulfill His commitment—whatever Abram or his offspring might do! Since Abram did not walk that path, nothing he might do could make God’s obligation null or void! Abram now “knew for certain.” We have this same certainty. Centuries later Jesus took another lonely walk—to Calvary’s cross. There He made a New Covenant, and sealed it by His own blood. He died there for us. His death is God’s pledge—God’s pledge of His very life—that the forgiveness promised us in the Gospel truly is ours. We believe. And we also know for certain that we have been saved by Christ’s blood. Despite this evidence we may at times still be troubled by doubts and fears. God told Abram that his descendants would be “enslaved and mistreated” in the future (v. 13). Possession of God’s promise was no guarantee God’s people could avoid hurt. Faith is no title deed to a life of ease. When such things happen, we need to remember what God told Abram. “I am your very great reward.” God did not say, “A good life on earth is your reward.” He said, “I am.” We need to remember this when troubles come. Our relationship with God through Jesus guarantees us only one thing. God loves us, and He is present with us at even the darkest of times. So let’s not waver when hard times come, as though something strange were happening. God’s people have often been enslaved and mistreated. But in it all, we believe and we know. God remains our shield. And He Himself is our reward.

Personal Application

Choose one verse from these three chapters to memorize as a barrier against doubt.

Quotable

“Without weakening in his faith, [Abraham] faced the fact that his body was as good as dead—since he was about a hundred years old—and that Sarah’s womb was also dead. Yet he did not waver through unbelief, regarding the promise of God, but was strengthened in his faith and gave glory to God, being fully persuaded that God had power to do what He had promised.”—Romans 4:19–21

JANUARY 5

Reading 5

LEAVING FOR CANAAN Genesis 12–14

“So Abram left, as the Lord had told him” (Gen. 12:4).The focus in Genesis now shifts from the race as a whole to a single man, Abram. The rest of the Old Testament is about Abram and his descendants. Abram is both a historical figure and an exemplar. We are to see in his faith response to God the key to a personal relationship with the Lord, which all are invited to experience in Jesus. Looking into Abram’s life provides insights for us that can transform our own walk with God.

Overview

Abram was given six promises, and then traveled to Canaan (12:1–9). His early adventures revealed both Abram’s personal weaknesses (vv. 10–20) and his great strengths of character and faith (13:1–14:24).

Understanding the Text

“I will” Gen. 12:1–3, 7. The theme of gracious promise continues, as God told Abram what He would do. There is no hint of conditions here. Abraham had demonstrated his faith by obeying God’s command to leave his homeland (12:1). Now God was free to shower unconditional gifts on His servant. Some of the six promises to Abram have been kept. Others have implications that extend into the future. The six are:

I will make you a nation (12:2).	Abram fathered the great Hebrew and Arab peoples.
I will bless you (12:2).	Abram lived a full, rich life.
I will make your name great (12:2).	Jews, Christians, and Muslims honor Abraham as founder of their faiths.
You will be a blessing (12:2).	The Scripture and the Saviour came through Abraham.
I will bless those who bless you, curse those who curse you (12:3).	Nations have risen and fallen in accord with their treatment of the Jewish people.
To your offspring I will give this land (12:7).	This promise is viewed as the Jews’ title deed to Israel.

As God made great commitments to Abram, so He makes commitments to all who exhibit Abram’s trust in the Lord. Ur of the Chaldeans Gen. 11:28. Excavations at Ur reveal that Abram chose to leave a wealthy city, then at the height of its power and influence. Gold sculptures and inlaid harps reflect Ur’s culture. Mighty city walls and public buildings reflect its strength. Records of business transactions reveal its prosperity. Let’s not suppose that Abram was some poor wanderer living in a tent when he heard God’s voice. He was a wealthy man, living in a city with almost modern sanitation and with houses constructed to cool hot summer air. Yet the text says “so Abram left” (12:4). He did not know where he was going. But even at 75 years of age Abram was willing to go to a land God said “I will show you” (v. 1). In a sense our relationship with God follows this same pattern. God calls us to abandon our concern with what the world holds dear, and set out on a personal journey of faith. Our guide on this journey is God’s own Word. What sustains us is the conviction that each day God will show us our next step. Like Abram, Christians who view life as a journey of faith can never settle down or call earth’s cities “home.” In the words of Hebrews 11:16, we are “longing for a better country—a heavenly one.” We know that God has “prepared a city” for us, and that the heavenly city is our true and only home. “Abram went down to Egypt” Gen. 12:10. God had led Abram to Canaan. But when a famine struck that land, Abram went to Egypt to live. There is no hint here of divine guidance. What we sense is Abram’s fear and doubt as the drought in Canaan grew severe. We need to remember that difficulties do not release us from obedience. Sometimes God wants us to remain where we are and trust Him through the dry times in our lives. We need a more direct word from God than circumstances can provide to show us His will. “Say you are my sister” Gen. 12:11–20. Abram had faith. Yet like all of us, Abram too was flawed by sin. On the border of Egypt Abram asked Sarai to pass herself off as his sister. Fear motivated Abram to lie and, even more awful, to put his wife Sarai at risk. God delivered Abram in spite of these actions. And from Scripture’s totally honest portrayal of Abram’s weakness, we learn several important lessons. * Even those with great faith can fail. Let’s not be shocked at our own or at others’ weaknesses. * Personal failures affect others. What we do and are always has its impact on those around us. * Only God can redeem our failures. Never let guilt or shame turn you away from God. He is the only One who can help. * God does not abandon us when our weaknesses betray us. God can and will intervene for us when we turn to Him. “Lot went with him” Gen. 13:1–18. Genesis 13 and 14 display Abram’s great character strengths, even as 12:10–20 display his weaknesses. The first strength is shown in his relationship with his nephew, Lot. When the herds of each man increased so much they had to part company, the older Abram gave Lot his choice of the land. By rights first choice belonged to the elder. That Abram did not demand his rights showed a noncontentious spirit that has great value in God’s sight (2 Tim. 2:24). Lot chose “the whole” of the well-watered plains, leaving his uncle only drier hill country. The choice was selfish. It may have appeared “good business.” But these plains were dominated by Sodom and Gomorrah, which had a population already noted for wickedness. Later, when God judged Sodom and Gomorrah, all of Lot’s wealth would be destroyed along with the two cities (Gen. 19:15). Abram’s selflessness assured his future. Lot’s selfishness assured his doom. God rewarded Abram with a reminder. All he could see in every direction from his position atop the hills was given to him and to his offspring—forever. Lot’s momentary possession of the richest land paled to insignificance when compared to the covenant promise made by Abram’s God. “They carried off Lot” Gen. 14:1–16. Archeologists have traced the route taken by military forces traveling from the north into Palestine. Many armies marched south to attack the cities of Syria-Palestine even in the centuries before the events described here. A consortium of four kings attacked and defeated Sodom and Gomorrah, and carried off all their goods and food as booty. In early biblical times most warfare involved raiding for booty rather than an attempt to invade and control additional area. Lot and his goods were carried away with those of the other residents of Sodom. When Abram heard, he mustered his own small force and pursued. Attacking at night, Abram routed the larger enemy force and freed not only Lot but also the others. Here Abram displayed the traits of loyalty and courage. Melchizedek, king of Salem Gen. 14:18–20. Biblical names often have great significance. Melchizedek means “king of righteousness,” and Salem means “peace.” The text says this king was a “priest of the Most High God,” one of the descriptive names the Old Testament uses in speaking of the Lord. Even though Abram must have been aware of his own significance as one called by God and given unique promises, Abram accepted the blessing offered by Melchizedek. This act speaks of Abram’s humility, for in Old Testament times the greater person blessed the lesser, and to offer a blessing involved an implicit claim of superiority. In this we see another of Abram’s strengths: he remained humble despite his special relationship with God. The New Testament treats Melchizedek as a theophany, a visible representation of God as a human being. Only Jesus, with a human nature supplied by a human mother, has a claim to be God enfleshed. The Book of Hebrews sees Melchizedek as the model for Jesus’ unique priesthood. The Old Testament is silent both about Melchizedek’s origin and demise. With typical rabbinical insight, the author of Hebrews argues that Christ, whose origin is in eternity and who will now never die, is a Priest “in the order of” this person rather than in the line of levitical priests established by Moses. “I will accept nothing belonging to you” Gen. 14:21–24.When the king of Sodom offered Abram the booty he had won back from the invading kings, Abram refused. His reason is clearly stated. He would accept nothing, lest people later say that the men of Sodom had made Abram rich. In this Abram had in view the glory due to God. Abram wanted only that which came so unmistakably from God’s hand that others would be forced to say, “God has blessed His servant.” This is yet another of Abram’s great strengths. He now was ready to depend fully on the Lord, and to give God the glory for any blessings he might receive. We can appreciate these strengths in Abram’s character and turn to him as a model of unselfishness, loyalty, courage, humility, dependence on God, and readiness to publicly give God glory for what He does in our lives.

DEVOTIONAL

As the Lord Told Him(Gen. 12:1–9)

More than one commentator has suggested that God’s promises to Abram were conditional promises. They say that the condition was obedience to God’s call to leave Ur. After all, if Abram had not left, none of the things God promised could have come true. This view distorts both the biblical text and a vital truth about the spiritual life. God’s promises are not activated by our obedience. Our obedience is activated by the promises of God. Sometimes you and I make the mistake of thinking that God is like the electrical wiring in our houses. There is tremendous power in those electrical wires. And you and I are the ones who cause the power to work! We activate the power by flipping a light switch, turning on a TV, or pushing in the control knob on our clothes washer. God too has tremendous power. And some Christians assume that they can turn that power on and off by what they do. If they flip the right switch, God acts. If they turn the dial to the right channel or push the control into the right setting, God will come through on call. But this is not what happens in our lives at all! What happens is that faith establishes a relationship with God, the ultimate source of power. Faith maintains that relationship. It is an active trust in God and His promises that causes us to obey. We see it so clearly in Abram’s life. Because Abram believed God’s promises, he abandoned Ur and its wealth to live a nomadic life in a new land. The promise of God activated Abram’s obedience. His obedience did not activate the promises. Later, in the land, Abram took his eye off the promises and became afraid. He feared the famine, and he feared what might happen if the Egyptians saw and wanted his beautiful wife. Because Abram forgot the promises, he disobeyed. Yet even then God was faithful to His commitment! He got Abram out of the mess his departure from Canaan and his lies had created, and brought Abram safely back to the Promised Land. There Abram again fixed his gaze on the promises. He was unselfish in his relationship with Lot because he believed God had granted him the whole land. He was loyal and courageous because he believed God’s promise to bless him. He was humble because he knew that with God on his side he had nothing to prove. He was unwilling to take the wealth offered by the king of Sodom because he wanted all to see clearly that God alone was the source of all the good that he received. It was the promise, and faith in the promise, that freed Abram not only to obey God, but also to become the unselfish, loyal, courageous, humble, and straightforward kind of person we can all admire. It must be this way with you and me too. We can keep on thinking that we must do this or do that to merit God’s favor—and wonder why, when we push the right buttons, the power doesn’t flow. Or we can simply keep our eyes fixed on God and on His promises to us, and let His overflowing grace enable us to obey.

Personal Application

“Lord, as I keep my heart fixed on You and Your promises to me, make me the kind of individual that Abram became.”

Quotable

“Often, actually very often, God allows His greatest servants, those who are far advanced in grace, to make the most humiliating mistakes. This humbles them in their own eyes and in the eyes of their fellowmen. It prevents them from seeing and taking pride in the graces God bestows on them or in the good deeds they do, so that, as the Holy Spirit declares: ’No flesh should glory in the sight of God.’ “—Louis-Marie Grignion De Montfort