Notes on Genesis 12-26

GENESIS 12-26
12:1-20

This is a divine Story, carried forward by God’s grace and power. God’s very great promises (1-3) find their ultimate fulfilment in the coming of God’s eternal Kingdom (Revelation 21:10). We have not reached our heavenly destination. We are still caught in the tension between obedience (4) and disobedience (11-13). We are conscious of our human failure, yet we rejoice in the divine faithfulness. We read of Abraham’s sin (10-20), yet we look beyond this to God's salvation. This is not simply the story of Abraham. It is the Story of Abraham's God. This becomes clear in the change of name. Abram (‘exalted father’) draws attention to the man. Abraham (‘Father of Many’) points to God’s purpose (17:5). Like Abraham, we are to worship God (7-8). We are to say, ‘He is exalted’. We are to say, ‘Christ must increase, and I must decrease’ (John 3:30).
13:1-18

Life is full of choices. Lot made a selfish choice (10-12). He allied himself with ‘the men of Sodom (who) were wicked and were sinning greatly against the Lord’ (13). Abraham made a godly choice, and he was blessed by the Lord (14-17). The lesson of Abraham’s choice is the lesson of Matthew 6:33 - Seek God’s glory and find His blessing. We read later of Lot’s restoration (19:29). This is ‘amazing grace’! How much better it would have been if Lot had chosen the Lord’s way in the first place! The choices we make reveal the people that we are. The worldly man, Lot, thought only of himself. The spiritual man, Abraham, concerned himself with doing the Lord’s will. The worldly man takes for himself (11). The spiritual man receives from the Lord (15). Our sin comes from ourselves. Our salvation comes from the Lord. Confess your sin. Receive God’s forgiveness.
14:1-24

Following an account of military conflict, we come to a passage that is full of Christ (18-20). In Melchisedek, we see Jesus. In Hebrews 7:3, we learn that Melchisedek resembles the Son of God. We read on, in verse 4, ‘See how great he is’, and, in our hearts we say, ‘How great is our Lord Jesus Christ’. Melchisedek is ‘the King of Salem (peace)’ (18), pointing to Christ through whom we have ‘peace with God’ (Romans 5:1). Melchisedek brings ‘bread and wine’ (18), pointing to Christ whose body was broken for us and whose blood was shed for us (1 Corinthians 11:23-26). Melchisedek spoke of the divine deliverance from enemies (20), pointing to Christ's victory over Satan (Colossians 2:15). In this episode we see the origins of tithing. It is not a legalistic practice. God had been good to Abraham. In grateful worship, Abraham responded, giving the tenth to Him (20).
15:1-21

God is greater than our circumstances. God had given great promises to Abraham, yet there appeared no sign that His promises were being fulfilled. The circumstances seemed bleak, and Abraham felt despondent. Abraham was full of questions. In verse 2, he asks, ‘What can you give me...?’. This is the question of salvation. What does God give? He gives salvation. In verse 8, he asks, ‘How can I know...?’. This is the question of assurance. We ask for assurance. God gives it - the assurance of salvation, the assurance that salvation has been given and received. Where are we to look for answers to these questions? Are we to look to our circumstances? Are we to look to our feelings? No. We look to the ‘Almighty God’ (2,8). Trusting in Christ, the ‘Passover Lamb...sacrificed for us’, we receive a sure salvation (6:1; 1 Corinthians 5:7; John 20:31; 1 John 5:13).
16:1-16

From salvation and the assurance of salvation, we turn to Satan and the activity of Satan. Sarai came with temptation (1). Abraham yielded to temptation (2). Temptation becomes sin when we yield to it. In Abraham, we see the conflict between ‘the old man’ that he was and ‘the new man’ God was calling him to become (17:5; Galatians 5:17). He chose the way of unbelief. Listening to the voice of Satan, speaking through Sarai, he walked straight into immorality. Unbelief and immorality belong together (Romans 1:18). We must guard our hearts with respect to both what we believe and how we behave. We must not imagine that Satan will win the victory over the Lord and His purpose of salvation. Satan will try to overcome God's gracious purpose, but he will not succeed (Revelation 20:10). ‘Hallelujah!... the Lord our God the Almighty reigns’ (Revelation 19:6).
17:1-27

Amazing grace - this is the marvellous theme of this chapter. Abram became Abraham (5). Sarai became Sarah (15-16). What they were belonged to their sinful past. What they became was the work of God's grace. What a contrast there is between human sin and divine grace. We look at ourselves. We see sin, and we lose hope. We look at the God of grace, and we say, ‘Sin shall not have dominion. Grace is victorious’ (Romans 6:14). Abram and Sarai appeared to be hopeless cases. They had failed the Lord, but He did not fail them. He made them new people. They became the father and mother of nations. To those who do not deserve His love, God still renews His ‘covenant’, His promise of love (2). He still says, ‘I have loved you with an everlasting love’ (Jeremiah 31:3). In the Cross of Christ, we have the greatest ‘sign of the covenant’ (11; Romans 5:8).
18:1-15

Is anything too hard for the Lord? (14). We need to hear these words as God’s call to greater faith. Sarah, like Abraham, had heard God’s promises, yet ‘she laughed to herself’ (12). We can hear God’s Word, and still remain, in our hearts, men and women of unbelief. The Word of God does not benefit us when we do not receive it with faith (Hebrews 4:2). God knows what is in our hearts, just as He knew what was in Sarah’s heart (13-15). He knows the human heart, ‘deceitful above all things’ (Jeremiah 17:9), yet He continues to love us. He does not give up on us. He perseveres with us. He could have given up on Sarah as a hopeless waste of His time, but He did not. ‘The evil heart of unbelief’ is always with us, but God is constantly at work to create in us ‘a clean heart’ ( Hebrews 3:12: Psalm 51:10). 'Soften my heart, Lord’ (Mission Praise, 606).
18:16-33

In the face of the threatened judgment of God upon Sodom and Gomorrah, we find Abraham engaging in mighty intercessory prayer. He is not concerned only about himself and his own salvation. He is prayerfully committed to seeking the salvation of others. This is a mark of spiritual maturity - a deep concern for the salvation of sinners, leading to earnest intercessory prayer for them. Abraham drew near to God (23; James 4:8). He pleaded with the God of grace to have mercy on the city (23-25; 2 Peter 3:9; 1 Timothy 2:3-4, 1:15; John 3:17). With a deep love for the people, Abraham prays with boldness and persistence (27,32; Hebrews 4:16). A great many people refused to honour God, yet His purpose was not hindered. The remnant seemed impossibly small. It was the beginning of blessing for all nations. ‘To God be the glory, Great things He has done’ (Church Hymnary, 374).
19:1-29

In Genesis 3, we read of humanity’s fall into sin. Here, we see the awfulness of human sin and the awesomeness of divine judgment. We must take God with the utmost seriousness. If we refuse to take Him seriously, He will continue to take us seriously - in His judgment! Sin leads to judgment - that’s the lesson of Sodom and Gomorrah. There is sadness in the story of Lot. A compromised believer for whom the world had no respect, he chose Sodom. This choice brought him nothing but sin and shame - ‘and now he wants to play the judge!’ (9). The amazing thing is that God did not give up on this ‘backslider’ - ‘the Lord was merciful to them... He brought Lot out of the catastrophe’ (16,29). What a great thing it is to have God’s salvation: ‘everything we need for life and godliness’ to ‘escape the corruption in the world’ (2 Peter 1:3-5).
19:30-20:18

These are stories of deception and deceit. Lot is deceived by his daughters (30-38). Abraham deceives Abimelech (1-18). Even with the divine provision for godliness, we need to be constantly on our guard. Even those to whom we had looked for help can turn out to be a hindrance. Lot was drawn into incest. This had drastic effects - ‘the father of the Moabites, the father of the Ammonites’ (37-38)! Devotion to the Lord needs to be renewed day-by-day. Otherwise, we will be vulnerable to the attacks of the enemy and overcome by him. Abraham concealed the whole truth by telling a half-truth (12). Abraham was regarded as ‘a prophet’ (7). He ought to have lived the life of a prophet, a true life. We are to be true - the people of God.
21:1-21

We have here the contrast between Isaac, the child of promise, and Ishmael, the fruit of unbelief. Ishmael was born as a result of impatience, the failure to wait upon the Lord. In the birth of Isaac, the initiative belonged with God, and the glory belonged to Him. In Christ, we are the children of promise - ‘children born not of natural descent, nor of human decision or a husband’s will, but born of God’ (John 1:13). God did not forget Ishmael. There were blessings for him (17-21). The difference between Ishmael and Isaac is the difference between common grace and saving grace. Many people know much of the grace of God in ‘the common things of life’ (Church Hymnary, 457). There are so many blessings for them to count. Still they fail to appreciate God’s greatest gift - His Son, our Saviour, Jesus Christ. Thank God for this and that and... Jesus!
21:22-22:14

Here, we see Abraham in his relationship with the world (22-34) and his relationship with the Lord (1-14). Abraham deals honestly and wisely with the pagan king, Abimelech, who acknowledges Abraham's closeness to God - ‘God is with you in all that you do’ (22). We are to be honest and wise in our relationship with the world (Romans 12:17; Colossians 4:5; Ephesians 5:15; 1 Peter 2:12). Our relationship with the world is to be grounded in our relationship with God. In the testing of Abraham, we catch a glimpse of ‘the Lamb of God who takes away the sin of the world’ (John 1:29). Christ is the Lamb whom God will provide (8). In verse 14, we read, ‘On the mount of the Lord it shall be provided’. On Calvary’s hill, Christ died to bring us to God, so that we might learn to live for Him in this world (1 Peter 3:18; 2:24).
22:15-23:20

After the renewal of God’s promise (15-18), Abraham went to Beersheba (19). He returned to the place where he had ‘called...on the Name of the Lord, the Everlasting God’ (33). This is a good ‘place’ to be, the ‘place’ of calling on the Name of the Lord, the Everlasting God. As we read of the death and burial of Sarah, we must remember this: the Lord is the Everlasting God. The death of Sarah took place in God's time. Her death signified that her work had been done. She had mothered the child of promise. Beyond the death of Sarah, there was the continuing purpose of God. The cave at Machpelah (23:19-20) became the burial place for Sarah, Abraham, Isaac, Rebekah, Jacob and Leah. We see the continuity of history, and we thank God for His continuing faithfulness down through the generations.
24:1-21

The servant was sent on a mission. He was ‘to get a wife for... Isaac’ (4). When Christ entered Jerusalem (Matthew 21:1-11), He was on a mission. He had come for His Bride, the Church (Ephesians 5:25; Revelation 21:2-3). The servant was not to ‘get a wife... from... the Canaanites’ (3). The Church is to be made ‘holy,... a radiant Church, without stain or wrinkle or any other blemish, but holy and blameless’ (Ephesians 5:26-27). The servant carried out his mission carefully and prayerfully (12-14). Jesus was careful to fulfil the words of the prophet - entering Jerusalem 'on a donkey' (Matthew 21:2-7). In His journey to the Cross, Jesus was concerned with this one thing - ‘to do the will of Him who sent Me and to finish His work’ (John 4:34). The servant prayed, and the answer was given (15-16). Not my will but Thine, Lord!
24:22-49

The detailed account of Isaac's marriage highlights the guidance of God. He directs the life of His people. This is our testimony - ‘the Lord... has led me on the right road’ (48). The great lessons of this story are stated in verse 27 - (a) the ‘steadfast love’ of the Lord; (b) the ‘faithfulness’ of God; (c) the guidance of God - ‘the Lord has led me’; (d) worshipping the Lord - ‘Blessed be the Lord...’. We are to seek God’s guidance, rejoicing in His love and trusting in His faithfulness. Looking to Christ, who went to the Cross for us, we are to say, with Him, ‘I have come to do Thy will, O God’, ‘I will praise Thee’, ‘I will put my trust in Him’, ‘Here am I, and the children God has given Me’ (Hebrews 10:7; 2:12-13). To those who do His will, praising Him and trusting Him, God will give much blessing - ‘an overflowing blessing’ (Malachi 3:10).
24:50-67

In verse 60, we read of the blessing of God upon Rebekah - ‘Our sister, may you increase to thousands upon thousands; may your offspring possess the gates of their enemies’. This refers to the long-term fulfilment of God’s promise to Abraham. Through the death of Christ, the Lamb of God, ‘a great multitude that no one could number, from every nation,’ will sing the song of salvation, ‘Salvation belongs to our God ...and to the Lamb’ (Revelation 7: 9-10). This is what we must pray for in our own community. In homes where Christ has not been honoured, there will be transformation. The Lord’s messengers will be received - ‘Blessed is he who comes in the name of the Lord!’ - and the Lord’s Name will be praised - ‘Hosanna in the highest!’ (Matthew 21:9). Such blessing will be given to those who spend time with God (63; Joshua 1:8).
25:1-18

What will we leave behind us? What will we pass on to the next generation? In this passage of many names, there is a challenging contrast between the influence of Abraham and Ishmael on the next generation. In verse 11, we read, ‘After Abraham’s death, God blessed his son Isaac’. In verse 18, we find that ‘Ishmael’s descendants lived in hostility toward all their brothers’. In Isaiah 52:13-53:12, there is a great prophecy concerning the death of Christ. We read of His suffering, as He becomes ‘an offering for sin’. We learn also of His glorious future - ‘He will see His offspring and prolong His days’ (53:10). Unlike Abraham (175 years) and Ishmael (137 years), Jesus did not live a long life on earth (33 years), yet ‘He shall see the fruit of the travail of His soul and be satisfied’ - ‘many’ will be ‘accounted righteous’ (11).
25:19-34

Esau was a fool. He chose his own way rather than the Lord’s way. Jacob was a ‘heel’! ‘Born with his hand holding on to Esau’s heel..., he was named Jacob (Heel)’ (26). A crafty twister, a manipulating cheat, there was nothing about him that merited God’s blessing. He was not superior to Esau. Like Esau, Jacob was a sinner. Esau was not inferior to Jacob. Both were guilty before God. Why, then - in God’s purpose - does ‘the elder’ (Esau) ‘serve the younger’ (Jacob) (23)? The answer is grace, the ‘amazing grace’ of God. Grace lifted Jacob. The glory belongs to God. Grace could have lifted Esau. By grace Jacob valued the birthright (God’s blessing). His way of seeking God’s blessing was devious. Nevertheless, he was seeking for God - and God, in His grace, found him and made him a new man (32:28). ‘Wonderful grace of Jesus, Greater than all my sin!’
26:1-35

‘History repeats itself’. Sin has a ‘like father, like son’ quality about it - Isaac is like Abraham (7; 12:13, 20:2, 12-13), Jacob is like Isaac (7; 25:31,27:19). Grace repeats itself. God is faithful. He gives forgiveness and victory over temptation (1 John 1:9; 1 Corinthians 10:13). He cannot deny Himself (2 Timothy 2:13). Deceived by ‘the father of lies’ (the devil), ‘man’ denies the truth (John 8:44). ‘Let God be true, and every man a liar’ (Romans 3:4). In verses 19-22, there’s ‘the story of the three wells’ - ‘Dispute’, ‘Opposition’, ‘Room’. Things went from bad to worse, then there was progress. There is room for both, when there is no more quarrelling. Isaac worshipped God, and was recognised as God’s man (25,28). We are to be recognised as God’s people, but remember - verse 34 - even the Lord’s people can make mistakes!