Abraham:  Called to Wait

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The Testing of Delay is One of the Hardest Ones to Pass

Last time, in Episode #3 of Biopic #1, we learned about Abram’s latest encounter with God.  It came on the heels of his victory over the four Kings from Mesopotamia, his meeting with Melchizedek, and the temptation presented to him by the King of Sodom.  During this encounter, God expanded upon His revelation to Abram, revealing to him for the first time that he would father a son of his own.  Emphasis was placed on the fact that, at this promise of a Son, Abram believed God and his faith was credited to him as righteousness.

At the time, God also reaffirmed His promise that Abram’s descendants would inherit the land, prompting Abram to ask for some tangible evidence—a guarantee of some sort—that this would be so.  His request was followed by a dream in which God revealed to Abram the future of both those descendants and the land—a dream which was followed by a Covenant-Cutting Ritual in which God bound Himself by blood to fulfill His Promise. 

In reality, this Covenant represented the Marriage Contract between God and Abram, in which Abram pledged his descendants—the future nation of Israel—to be God’s Wife.  As such, it marked Israel’s Official Engagement to God and the beginning of their Betrothal Period—which would last until Moses (acting as God’s Proxy) comes to deliver Israel from her Egyptian bondage and carry her away to Mount Sinai, where their Marriage Ceremony is to take place.  As this was an Unconditional Covenant on God’s part, all that was left for Abram to do was to Believe God and Wait on Him for its fulfillment.

Here, in Episode #4, we will see just how successful Abram was in doing that.  As we await its commencement, here are a few that we need to keep in mind…

  • When this Episode opens, we don’t know how much time has passed since the end of Episode #3 but, because of the ages given for Abram, it probably wasn’t very long;
  • Although Abram has had a faith-producing encounter with God, his wife Sarai has not; and,
  • Not only is Abram at least 85 years old, but Sarai is at least 75—well past the age of childbearing—so the idea that God would give Abram a child through her is humanly impossible.

Episode #4 for Biopic #1
Cast:  Narrator     Sarai     Abram     Angel of the Lord     Hagar

Bearing these things in mind, then, and with the curtain now rising on this Episode, we hear the voice of our off-stage Narrator once again, as he announces…

Narrator:  Now Sarai, Abram’s wife, had borne him no children. And she had an Egyptian maidservant whose name was Hagar.  So Sarai said to Abram…

Sarai:  See now, the LORD has restrained me from bearing children. Please, go in to my maid; perhaps I shall obtain children by her.

Narrator:  And Abram heeded the voice of Sarai. Then Sarai, Abram’s wife, took Hagar her maid, the Egyptian, and gave her to her husband Abram to be his wife, after Abram had dwelt ten years in the land of Canaan.  So he went in to Hagar, and she conceived. And when she saw that she had conceived, her mistress became despised in her eyes.  Then Sarai said to Abram…

Sarai:  My wrong be upon you! I gave my maid into your embrace; and when she saw that she had conceived, I became despised in her eyes. The LORD judge between you and me.  So Abram said to Sarai…

Abram:  Indeed your maid is in your hand; do to her as you please.

Narrator:  And when Sarai dealt harshly with her, she fled from her presence.  Now the Angel of the LORD found her by a spring of water in the wilderness, by the spring on the way to Shur. And He said…

Angel of the Lord:  Hagar, Sarai’s maid, where have you come from, and where are you going?

Hagar:  I am fleeing from the presence of my mistress Sarai.

Angel of the LORD:  Return to your mistress, and submit yourself under her hand.  I will multiply your descendants exceedingly, so that they shall not be counted for multitude.  ​

​​Behold, you are with child, and you shall bear a son.  ​​You shall call his name Ishmael, because the LORD has heard your affliction.  ​​He shall be a wild man; his hand shall be against every man, and every man’s hand against him.  ​​And he shall dwell in the presence of all his brethren.​

Narrator:  Then she called the name of the LORD who spoke to her, You-Are-the-God-Who-Sees; for she said, “Have I also here seen Him who sees me?” Therefore the well was called Beer Lahai Roi; observe, it is between Kadesh and Bered.  So Hagar bore Abram a son; and Abram named his son, whom Hagar bore, Ishmael. Abram was eighty-six years old when Hagar bore Ishmael to Abram.

A Human Solution is Never a Good Solution

At this, the curtain descends, not only marking the ending of this Episode, but also the beginning of our Critical Review.

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Our Review

So far, in our journey with Abram, we have seen God slowly and methodically revealing Himself and His plans for Abram.  We have also seen that following each of these revelations, there has been a period of testing—with this latest revelation proving to be no exception.  In this case, however, Abram wasn’t being tested by fear for his own safety, the lure of riches, or the threat of warfare, but by the Silence of God as he waits for Him to honor His promises.

The Test of Silence—
or, Learning to Walk in the Light of the Last Revelation

Shhh–The Test of Silence is Underway

I’m inclined to think that after such an exhilarating experience as the covenant-cutting ritual, Abram was expecting to see God act on his behalf immediately.  After all, what would be the point of any further delay…

  • Both he and Sarai were already well past childbearing ages, so the birth of a son now would still be a miracle for which God would get the glory;
  • Having lived in the Land of Promise for ten years and having paid their dues there by now, they had already waited long enough; and,
  • With God having made such a big production of this latest Revelation, wouldn’t this have been a good indication that its immediate fulfillment was all but guaranteed?

So why the silence, why the wait, why the delay?

In order to answer this question, we first need to determine just what God wants to accomplish through our testing?  We can get an idea of His objectives in the following passages of Scripture…

Some of God’s Objectives in Testing

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That being said, let’s now look at the particulars of our Story to see if we can determine what God wanted to accomplish in the lives of Abram, Sarai, and Hagar through the Test of Silence and Delay…

  1. Who initiated the action in this episode and why?

Sarai did—no doubt because she felt like a failure as a woman.  To be unable to bear a child in that culture was considered to be a sign of God’s displeasure.  If Abram had come home and told her all about his encounter with God, thinking that it was her fault that they were still childless, she may have thought it was her responsibility to remedy the situation.

  1. Was Sarai’s solution to their problem a legitimate one?

While it was perfectly legal and culturally acceptable at this time to use one’s servant as a surrogate, it was not God’s solution to the problem.  It demonstrated a lack of Faith in His Promises and His ability to do the impossible.

  1. Abram “heeded the voice of his wife”—what past event does this recall? What was the outcome of that event?

This, of course, takes us back to Man’s Testing in the Garden of Eden.  Here, just as in the case of Adam and Eve, instead of acting as Head over his household, Abram caved into pressure exerted by Sarai—with likewise disastrous results.  In this instance, pleasing his wife (perhaps silencing her complaints and laments) became more important that believing God.

  1. How does Sarai respond to the circumstances which she brought about?

Rather than admitting that she made a mistake and taking responsibility for the consequences of it, she blames Abram.  Like Eve, she shifts the blame—this time to Abram, who then shifts it back to her.

  1. Hagar flees…what kind of treatment should Hagar have expected from people professing to know God?

Since Hagar was Egyptian, Abram and Sarai most likely brought her back with them when Pharaoh kicked them out of Egypt.  As an idol-worshiper who had come to live in the home of “God’s People,” she should have expected to be treated with more consideration, rather than as a baby-making machine.

  1. The Angel of the Lord makes His first recorded appearance here. Who does He appear to and what does He do?

The appearance of the Angel of the Lord here is likely a Pre-Incarnate Visitation of Christ—who, instead of appearing to Abram or Sarai, seeks out the lost and the outcast Hagar.  This is reminiscent of the Good Shepherd who, in pursuit of the one lost sheep, leaves the ninety-nine behind.

  1. What is significant about the Angel’s instruction to Hagar?

It is very much like what we read in 1 Peter 5:6-7…

Therefore humble yourselves under the mighty hand of God, that He may exalt you in due time, casting all your care upon Him, for He cares for you.

Although Hagar has been treated badly by Sarai, she is told to go back and submit to her authority once again.  In so doing, she and her child would be protected and provided for by the Lord.

  1. What does Ishmael represent? In Galatians 4:22-26, the Apostle Paul explains his spiritual significance in this way….

…that Abraham had two sons: the one by a bondwoman, the other by a freewoman.  But he who was of the bondwoman was born according to the flesh, and he of the freewoman through promise, which things are symbolic. For these are the two covenants: the one from Mount Sinai which gives birth to bondage, which is Hagar—for this Hagar is Mount Sinai in Arabia, and corresponds to Jerusalem which now is, and is in bondage with her children—but the Jerusalem above is free, which is the mother of us all. ​

As Hagar is a picture to us of the Old Covenant which gives birth to bondage, Ishmael becomes a picture of the Works of the Flesh produced by those living under that bondage.

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Now, to see what the Test of Silence, Delay, and Waiting accomplished or revealed in the lives of the parties involved, let’s assess them in the following way…

A Scorecard for Abram, Sarai, and Hagar


In Summary—

Before leaving this Episode, and in order to complete our Review, we need to ask ourselves these all-important questions…

  1. What Life Lessons can we take away from Abram’s experience here?

One of the most important lessons that we can take away from this is, if we fail or refuse to wait upon God and attempt to accomplish His Will through our own human wisdom and fleshly means, we will…

  • Wreak havoc in our homes and in our relationships;
  • Delay even longer the fulfillment of God’s Promises to us; and,
  • Give our enemies and the enemies of God an opportunity to question our salvation and to bring a reproach upon God.
  1. Does this Episode make any contributions to God’s One Big Story of Redemption?

As a result of his lapse of Faith and his failure to wait on God for His Provision of a Son, Abram‘s self-efforts produced Ishmael—whose descendants have been Israel’s enemies throughout most of her history.

  1. Are there any Revelations of God to be found in this part of His Story?

Although God is noticeably silent where Abram and Sarai are concerned, He reveals Himself to Hagar as the God who desires that all—both Jew and Gentile—to come to Repentance and Faith through His Son, Jesus Christ.

 

Your Assignment

 

Images of Abram, Sarai, and Hagar courtesy of freebibleimages.com.

 

 

Abraham:  Called to Wed

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God’s Covenant with Abraham

When we left Abram at the end of Episode #2, he had just returned from the daring and successful rescue of his nephew, Lot, along with the other inhabitants of Sodom and the surrounding cities.  Although, before he could return the captives and the loot taken in the raid, he was met by Melchizedek—the Priest and King of Salem—with whom he shared communion and to whom he gave tithes from the spoils of that war.  As a result of this worshipful encounter, when he was offered the recovered loot by the King of Sodom, Abram was fully prepared to turn it down, choosing instead to maintain his integrity and witness before the pagan king and the peoples of the land.

This temptation turned out to be the third in a series of Tests that Abram has been undergoing.  As we have seen in our study of him, God has progressively been revealing Himself and His plans for Abram and his descendants through a series of revelatory encounters—with each one involving a promise, and each one followed by a period of testing.  This chart summarizes Abram’s progress so far…

Abram’s Report Card

This, then, brings us to Abram’s next revelatory encounter in Genesis 15.  Although he doesn’t know it yet, throughout this process, God has been preparing him to become the Father of Israel, a role we will see him step into here in Episode #3 of his story, as he enters into a marriage covenant with God for his descendants–those who will eventually become the nation of Israel, the Wife of Jehovah.

With the lights now going down now in the theatre and the curtains slowly starting to rise, we hear the voice our off-stage Narrator once again, as he begins setting the stage for us…


Episode #3 of Biopic #1
Cast:     Narrator     God     Abram

Narrator:  Lot has just departed on his merry way to Sodom, leaving Abram shaking his head and wondering whether all his efforts to rescue and restore his backsliding nephew have not been totally in vain.  The king of Sodom has left, rubbing his hands over the recovery of all his goods, at no cost to himself and, no doubt, discussing with the secretary of his treasury what particular form of insanity possessed Abram so that he refused his share of the spoil.  Melchizedek has gone, leaving Abram with only a memory and a new appreciation of God.  Aner and Eschol and Mamre have gone, congratulating one another on their prowess in war and gloating over the rich profits they have reaped.  And Abram is left alone, somewhat depressed and a little fearful perhaps lest his unexpected display of military power might not stir the Canaanites into a league against him.  Moreover, he has probably been listening to the excited chatter of Lot’s children, which reminds him—he has no child of his own.  It is at this point that God, in His love and care, comes to talk with Abram about the building of his family…[1]

NarratorAfter these things the word of the LORD came to Abram in a vision, saying…

God:  Do not be afraid, Abram. I AM your shield, your exceedingly great reward.

Abram:  Lord GOD, what will You give me, seeing I go childless, and the heir of my house is Eliezer of Damascus?  Look, You have given me no offspring; indeed one born in my house is my heir!

Narrator:  And behold, the word of the LORD came to him, saying…

God:  This one shall not be your heir, but one who will come from your own body shall be your heir.

Narrator:  Then He brought him outside and said…

God:  Look now toward heaven, and count the stars if you are able to number them….So shall your descendants be.

Narrator:  And he believed in the LORD, and He accounted it to him for righteousness.  Then [God] said to him…

God:  I AM the LORD, who brought you out of Ur of the Chaldeans, to give you this land to inherit it.

Abram:  Lord GOD, how shall I know that I will inherit it?

God:  Bring Me a three-year-old heifer, a three-year-old female goat, a three-year-old ram, a turtledove, and a young pigeon.

Narrator:  Then he brought all these to Him and cut them in two, down the middle, and placed each piece opposite the other; but he did not cut the birds in two.  And when the vultures came down on the carcasses, Abram drove them away.

Now when the sun was going down, a deep sleep fell upon Abram; and behold, horror and great darkness fell upon him.  Then God said to Abram…

God:  Know certainly that your descendants will be strangers in a land that is not theirs, and will serve them, and they will afflict them four hundred years.  And also the nation whom they serve I will judge; afterward they shall come out with great possessions.

Now as for you, you shall go to your fathers in peace; you shall be buried at a good old age.  But in the fourth generation they shall return here, for the iniquity of the Amorites is not yet complete.

Narrator:  And it came to pass, when the sun went down and it was dark, that behold, there appeared a smoking oven and a burning torch that passed between those pieces.  On the same day the LORD made a covenant with Abram, saying…

God:  To your descendants I have given this land, from the river of Egypt to the great river, the River Euphrates—the Kenites, the Kenezzites, the Kadmonites, the Hittites, the Perizzites, the Rephaim, the Amorites, the Canaanites, the Girgashites, and the Jebusites.

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The Critic's HatWith nothing further to add, this Episode comes to a halt, indicating that it is time for us to pull out our Critic’s Caps and begin our Review of it.  As always, we will be approaching this Episode from three levels…

  • The Earthly Level—where we will be looking for any Life Lessons that we can take away from it;
  • The Heavenly Level—where we will be looking for the Contributions it has to make to God’s One Big Story of Redemption; and,
  • The Eternal Level—where we will be looking for the Revelations of God contained in this part of the Story.

So, with these as our goals, let’s begin our Review by first going over…

The Most Important Points in this Episode

1. In our previous episodes, when God “spoke” to someone, it was not made clear just what form that took. But here, the Word of God came to Abram in a vision—making this the first mention of a vision in Scripture.  This kind of appearance is called a Theophany, and is a pre-incarnate vision of Jesus Christ.

2. With this visitation coming closely on the heels of his battle experience, God reassures Abram that he did the right thing in rejecting the spoils, and that whatever happens as a result of his “military offensive,” He would be Abram’s protector and provider.

3. Given that in each of his previous encounters with God, Abram was promised either a nation or descendants, when he meets with God this time, it only seems logical that the first thing he mentions is his lack of children—after all, how can you have descendants if you don’t have any children?

In response, the Lord promises him—for the first time—that his heir will not be his adopted servant but a son born from his own seed.  At this, he is told to count the stars.  Back in Genesis 12:14ff, God told him that He was going to make his descendants as the dust of the earth.  These two promises speak of Abram’s two seeds—his natural and supernatural descendants, with the natural being those who are born of the flesh—the Jews, and the supernatural descendants being those who are born of the Spirit—the Church.

4. The Lord’s self-identification as I AM is used here for the first time. Later, in John 8:56-59, Jesus stated unequivocally that He was the I AM.  In this particular confrontation with the Jewish leaders, when He told them…

…if anyone keeps My word he shall never see death…

…the Jews said to Him…Abraham is dead, and the prophets; and You say, ‘If anyone keeps My word he shall never taste death.’  Are You greater than our father Abraham, who is dead?…

Jesus answered…Your father Abraham rejoiced to see My day, and he saw it and was glad.

Then the Jews said to Him, You are not yet fifty years old, and have You seen Abraham?

Jesus said to them, Most assuredly, I say to you, before Abraham was, I AM.

5. Although Abram had believed God before—enough so that he packed up, left his homeland, and became a wanderer in the Land of Promise—this is the first time that it has been said that his belief has been accounted to him for righteousness. Why do you think that is?  

Unlike all of God’s previous promises to Abram, this is the first mention and direct promise that a son would be born to him, and that this son would also be in the lineage of the Seed promised to Eve in the Garden of Eden (Genesis 3:15.  It was his faith in this promised Redeemer that is being counted or credited to him as righteousness.

6. In spite of the fact that we have just been told that Abram believed God, when God promises him the land again, he asks for a signwhy? Does this demonstrate a lack of faith?

No.  Back in Genesis 9:8-17, God gave Noah the Rainbow as a sign or reminder of their Covenant that He would never again destroy the earth by a flood.  So, in asking for a sign, Abram was asking what the tangible reminder of this Covenant would be.   We can regard the sign, then, as the equivalent of God’s signature on this contract.

Abram Prepares and Protects the Sacrifice

7. To this, Abram is told to prepare an offering/a sacrifice. Even though he very quickly obeys, there is a long delay before anything else happens—other than him having to chase away the What do you think these things might mean?

The delay was probably meant to indicate that the fulfillment of this Covenantal Promise would not be immediate; while the Vultures were meant to be a picture of the demonic forces that would be at work until then, trying to keep this Covenant from being fulfilled.  Later, in Luke 8: 5, 12, in the Parable of the Sower, Jesus used a similar analogy to illustrate this practice of the enemy

A sower went out to sow his seed. And as he sowed, some fell by the wayside; and it was trampled down, and the birds of the air devoured it…

Those by the wayside are the ones who hear; then the devil comes and takes away the word out of their hearts, lest they should believe and be saved.

8. After protecting the sacrifice all afternoon, when darkness falls, a deep sleep overtakes Abram and in it, he is shown in dream of the future of his descendants, where they will be afflicted in a foreign land for 400 years. This raises such questions as…

  • After giving the Land to Abram, why would God allow them to be taken out of the Land of Promise?

In later chapters of Genesis (especially chapter 28), we find that the corrupt culture of the Canaanites was beginning to impact the behavior of Jacob and his family.  To protect them from these negative influences—while giving the people of the land plenty of time to repent before bringing judgment upon them—God removed His People from the land and sequestered them in Goshen, the best land in all Egypt.

  • Why would God allow His Covenant People to be subjected to such suffering and affliction?

During the first part of their sojourn in Egypt, as the family of Joseph, the Israelites enjoyed special treatment and were being provided for by Joseph.  Even during the great famine, they were prosperous, not really needing to look to God for anything because their needs were being met by the government.  But, when a ruler came to power after Joseph, they lost their privileged position and were reduced to slavery instead.  It was then that they began to call upon the Lord again.  So, their affliction can be seen in one of two ways—as the means God used to restore His People to faith in and dependence upon Him, and as a picture of the persecution that the World routinely inflicts upon the People of God. 

Abram, on the other hand, was promised that he would live a long life and die in peace.

9. While he is asleep, the Presence of the Lord passes between the sacrificial elements. What do you think is significant about this?

In the Ancient Near East, when a covenant was made, it was ratified by first slaughtering animals and then creating a path between their divided carcasses.  Both parties would walk through these animals, pledging to fulfill the terms of the covenant

By cutting the animals in half during covenant ceremonies, the parties making the covenant were effectively saying, ‘Let this be done to us if we break the terms of this covenant…’

By being the one who passes between, Yahweh places the penalty of violating the covenant on Himself.  He is showing Abram how serious He is about His promises.’ [2]

God Ratifying the Covenant

In Summary…

…we have learned that…

  • For the first time, Abram has had a face-to-face encounter with Jesus Christ—an encounter of faith which has made Abram righteous in the eyes of God;
  • God allays Abrams’ fears about his past actions and assures him of a glorious future with a Son of his own to be his heir;
  • This Son of Promise will be the foundation stone upon which the nation of Israel will be built; and,
  • As a sign of this Promise, God “Cut a Covenant” with Abram in which He swears by oath that He will fulfill every promise He has made concerning Abram and his descendants.

Now, in conclusion, we need to ask ourselves..

1. What Life Lessons can we take away from Abram’s experience in this episode?

  • Everyone, no matter how important or insignificant they may be, must come to God in the same way—that is, through a personal faith encounter with His Son, Jesus Christ;
  • Once they stand righteous before God, He will cover their pasts, and protect and provide for them as they follow Him into the future;
  • God’s tests are not punitive but preparatory. They are designed to grow everyone in faith and in righteousness, and prepare them for their divinely ordained destinies.
  • Like Abram, Believers today are participants in a Covenant with God—a New Covenant, written in the very Blood of Jesus, in which the Spirit of God comes to live within them, writing God’s Laws upon their hearts and teaching them to live like Children of the Most High God.

2. What Contributions does this episode make to God’s One Big Story of Redemption?

This episode marks a pivotal point in God’s One Big Story.  Everything that has gone before has merely been preparation for this event—the cutting of the Covenant between God and Abram.  In reality, this Covenant is a Marriage Contract in which Abram betroths Israel—the Nation that will come from him—to God.

In the Ancient Jewish Wedding Tradition, which provides the format for the Story of the Bible, the three phases in a Jewish Marriage are…

  • The Negotiation or Arrangement Phase—in which the Bridegroom’s Father, the Bridegroom himself, or his Agent goes to the Father of a Bride and negotiates a marriage contract. If arrangements acceptable to both parties can be arrived at, and if the bride gives her consent, then the Bridegroom and Bride become legally betrothed or engaged.  At this point, the Bridegroom returns to his Father’s house and begins preparing a home for his Bride.
  • The Betrothal Phase—which usually lasts for about a year, is a time during which the Bridegroom is at work building a home and the Bride is busy preparing her wedding garments
  • The Consummation Phase—which includes the actual Marriage, its consummation, and the Wedding Feast that follows, only happens when the Father of the Bridegroom is satisfied with the work of his Son and gives him permission to go and get His Bride.

So, with the Marriage Covenant between God and Abram having been ratified by blood, the Negotiation Phase is now complete and God and Israel have entered into the Betrothal Period.

3. What Revelations of God does this episode give us?

As we have just learned, God is seen here as the Celestial Suitor, the Bridegroom who has just become betrothed to the Nation of Israel.  And, even though she isn’t even a reality in the natural as yet, in the mind and heart of her Beloved, she has been in existence since before the foundation of the world.

Here is a video that will help explain the Love Story behind the One Big Story of the Bible a little better…

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Early on in our study of Abram, we learned that he was called to Wander, Worship, and Witness, and in our last episode, we learned that he was also called to Warfare.  In our next episode—in Chapter 16—we will discover that he has also been called to do one of the hardest things ever—and that is, to Wait!

 

[1] John Phillips, Exploring Genesis (Neptune, New Jersey: Loizeaux Brothers, 1992), 132.

[2] Calvin Park, “Cutting a Covenant,” Bible Study Magazine, September 19, 2017, http://www.biblestudymagazine.com/bible-study-magazine-blog/2017/9/19/cutting-a-covenant

Some images used courtesy of Free Bible Images.

Abraham:  Called to Warfare

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Every Believer is Called to be a Warrior

For those of you who are joining us for the first time, we are currently engaged in a study of the Bible, being presented here in the form of a two-act play which we’ve entitled, God’s One Big Story.  In Act 1, Scene 1, we covered Genesis 1-11—the Overture to our story—and now, in Act 1, Scene 2, we are studying the lives of the Four Patriarchs found in Genesis 12-50.  They are Abraham, Isaac, Jacob, and Joseph, the four men most responsible for the birth and development of Israel—the nation who would one day become the Wife of Jehovah, and the one through whom Jesus Christ would later come into the world.

We are referring to the stories of these important men as Biopics, short for Biographical Pictures, and in our studies of them, we are looking specifically for the…

  • Life Lessons they have to teach us;
  • Contributions they have to make to God’s One Big Story of Redemption; and,
  • Revelations they provide of God and His Purposes.

During our last visit together, in Episode #1 of Biopic #1, we learned that Abraham—or, Abram, as he was named at birth—was…

Called by God to Wander;
Called by God to Worship; and,
Called by God to Witness.

Following him through his first faltering steps of faith, we watched as he navigated his way through a series of Divine Revelations and Testings—after which, when we left him, he had arrived in a very good place.  He had returned from a disastrous trip into Egypt (a picture or type of the world) where, in a backslidden condition, he had managed to compromise…

  • His relationship with God;
  • His relationship with his wife; and,
  • His witness to the world.

However, once Abram was back in the Land of Promise…

  • He restored his relationship with God through a renewal of Worship;
  • His restored his Witness following his Separation from Lot; and,
  • He was given a renewed and expanded Revelation of God’s will for his life.

Afterwards, Abram relocated his headquarters from Bethel (the House of God) to Hebron (the Place of Fellowship)—which is where we will find him today when Episode #2 of his story begins.  As we wait expectantly for it to get underway, we suddenly hear our Narrator, somewhere off-stage, giving us an update on the events that have taken place in Abram’s world since we saw him last…

Episode #2 of Biopic #1
(Genesis 14)
Cast:     Narrator     Abram     Melchizedek     King of Sodom    

Our Narrator begins…

And it came to pass in the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of nations, that they made war with Bera king of Sodom, Birsha king of Gomorrah, Shinab king of Admah, Shemeber king of Zeboiim, and the king of Bela (that is, Zoar).  All these joined together in the Valley of Siddim (that is, the Salt Sea).  Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled.

In the fourteenth year Chedorlaomer and the kings that were with him came and attacked the Rephaim in Ashteroth Karnaim, the Zuzim in Ham, the Emim in Shaveh Kiriathaim, and the Horites in their mountain of Seir, as far as El Paran, which is by the wilderness. Then they turned back and came to En Mishpat (that is, Kadesh), and attacked all the country of the Amalekites, and also the Amorites who dwelt in Hazezon Tamar.

Five Kings versus Four

As our Narrator continues with his report, we can also hear the distinctive sounds of a battle taking place in the background, as…

…the king of Sodom, the king of Gomorrah, the king of Admah, the king of Zeboiim, and the king of Bela (that is, Zoar) went out and joined together in battle in the Valley of Siddim against Chedorlaomer king of Elam, Tidal king of nations, Amraphel king of Shinar, and Arioch king of Ellasar—four kings against five.  Now the Valley of Siddim was full of asphalt pits; and the kings of Sodom and Gomorrah fled; some fell there, and the remainder fled to the mountains. Then they took all the goods of Sodom and Gomorrah, and all their provisions, and went their way. They also took Lot, Abram’s brother’s son who dwelt in Sodom, and his goods, and departed.

At this, the curtain rises and we see Abram, minding his own business and enjoying his peaceful life in the Place of Fellowship with God in Hebron—when suddenly, his life is turned upside down by this series of events which, on the surface, seem to be totally unrelated to him.  This upheaval begins when…

…one who had escaped [from the war] came and told Abram the Hebrew, for he dwelt by the terebinth trees of Mamre the Amorite, brother of Eshcol and brother of Aner; and they were allies with Abram.

Now when Abram heard that he [Lot] was taken captive, he armed his three hundred and eighteen trained servants who were born in his own house, and went in pursuit as far as Dan.

Although Abram was greatly outnumbered…

He divided his forces against them by night, and he and his servants attacked them and pursued them as far as Hobah, which is north of Damascus…

…which was over 150 miles to the north of Hebron.  Following his victory…

…he brought back all the goods, and also brought back his brother Lot and his goods, as well as the women and the people.

And, the king of Sodom went out to meet him at the Valley of Shaveh (that is, the King’s Valley), after his return from the defeat of Chedorlaomer and the kings who were with him.

However, there someone far more important who went out to meet Abram first…

Then Melchizedek king of Salem brought out bread and wine; he was the priest of God Most High.  And he blessed [Abram] and said…

Blessed be Abram of God Most High, ​​Possessor of heaven and earth; and blessed be God Most High, ​​Who has delivered your enemies into your hand.​

In response to this blessing, Abram…

…gave him a tithe of all. 

After his encounter with Melchizedek, the king of Sodom approached Abram with the following offer

Give me the persons, and take the goods for yourself.

In other words, just return the people and you can keep all the loot—to which, Abram responded without hesitation…

I have raised my hand to the LORD, God Most High, the Possessor of heaven and earth, that I will take nothing, from a thread to a sandal strap, and that I will not take anything that is yours, lest you should say, ‘I have made Abram rich’— except only what the young men have eaten, and the portion of the men who went with me: Aner, Eshcol, and Mamre; let them take their portion.

With this response, this brief and somewhat puzzling Episode comes to an abrupt ending.  That doesn’t mean that we are finished with it, though, for there is still much for us to discuss, once we don our Critic’s Caps again and begin our Review of the events which have transpired here.

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The Critics Hat

Time to Put on the Cap Once More

Episode #2–Review

To aid us in this Review, let’s first take a look at the most important points of this story…

I.  The War of the Kings—since this is the first mention of a battle, king, or war in the Bible, it must be significant.

The Coalitions
Why were Kings from so far east interested in the area around Sodom and Gomorrah?

Although this was not the first war in human history, since it is the first one recorded in the Bible, it becomes a template for all the others that would follow.  As in most of those cases, the motivating forces here can be attributed to Egos and Economics—that is, to a Lust for Power motivated by Pride, and to a Lust for Wealth motivated by Greed.  The Apostle James, many centuries later, described these powerful forces in the following way….

Where do wars and fights come from among you? Do they not come from your desires for pleasure that war in your members?  You lust and do not have. You murder and covet and cannot obtain. You fight and war. Yet you do not have because you do not ask.  You ask and do not receive, because you ask amiss, that you may spend it on your pleasures.  (James 4:1-3)

So, what was it that Sodom and the surrounding cities had that provoked such lusts in the Kings of the East?  It was their…

  • Position—they were located in close proximity to the major trade routes connecting the East with Egypt, the Bread Basket of the World at the time;
  • Natural Resources—the valley in which they were located was full of asphalt pits, a material highly prized because of its uses in building and road construction, the waterproofing of boats, and even as medicine; and,
  • Wealth—these cities, because of their location and natural resources, had become extremely wealthy—wealth which made possible their lavish and decadent lifestyles.

The Kings of the East and the Coveted Trade Routes

The Conflict
Why did the Canaanite Kings rebel? What made them think they could win? What might God’s motive been in allowing this to happen?

After being bled dry by the Eastern Kings for twelve years, the cities in the Valley of Siddim had had enough.  Having lost the lifestyle to which they had hoped to remain accustomed and tired of being fleeced by foreigners, they—no doubt also motivated by Egos and Economics—must have thought the battle to reclaim that their wealth and lifestyle would be well worth the effort.

As for God’s part in all of this, while it is not spelled out for us here, considering what happens to Lot and Sodom and her sister cities later on, their defeat and looting could very well have been God’s wake-up call to them—giving them the opportunity  to repent and get right with Him, in order to stave off the judgment that was soon to come.

The Conquest–-
What spiritual picture does this paint for us?

Throughout Scripture, we find instance after instance in which God raises up someone to fight for right even in the face of overwhelming opposition.  Think of the victories of Gideon and his three hundred men against the Midianite army, David and his five smooth stones against Goliath, and Jonathan and his armor-bearer against the Philistines—who, at the time, rightly declared…

For nothing restrains the LORD from saving by many or by few (1 Samuel 14:6).

The spiritual principle for us, then, is that when we are called to warfare—as we surely will be—the battle belongs to the Lord; for, we have His assurances that…

A thousand may fall at your side, and ten thousand at your right hand; but it shall not come near you (Proverbs 21:31); and,

The horse is prepared for the day of battle, but deliverance is of the LORD. (Proverbs 21:31).

II.  The Rescue of Lot

–Where was Lot living at the time?

Because he was taken prisoner along with everyone else in Sodom, it seems that he was no longer living on the outskirts, but had become a permanent resident in the city.

–What does this tell us about Lot?

It seems to say that either Lot did not share the same faith in God as his uncle Abram; or, if he did, that he had been lured away from that faith by the worldly attractions of Sodom.

–Do you think Lot merited Abram’s intervention? Why or why not?

On the surface, Lot doesn’t appear to have been worthy of Abram’s rescue but, because Abram had “adopted” Lot following the death of his father, he had a moral obligation to go after him and rescue him.  No doubt, he also felt a spiritual obligation to do so, in the hopes of giving his nephew a chance to repent before he lost everything he held dear—that being, his family.

Peter later gives us this insight into Lot’s spiritual condition at the time, when he says, if God…

…delivered righteous Lot, who was oppressed by the filthy conduct of the wicked (for that righteous man, dwelling among them, tormented his righteous soul from day to day by seeing and hearing their lawless deeds)—then the Lord knows how to deliver the godly out of temptations and to reserve the unjust under punishment for the day of judgment, and especially those who walk according to the flesh in the lust of uncleanness and despise authority (2 Peter 2:7-10).

–Can you think of a parable that might apply in this situation?

The one that comes to my mind is the Parable of the Lost Sheep, found in Luke 15:4-7…

What man of you, having a hundred sheep, if he loses one of them, does not leave the ninety-nine in the wilderness, and go after the one which is lost until he finds it?  And when he has found it, he lays it on his shoulders, rejoicing.  And when he comes home, he calls together his friends and neighbors, saying to them, ‘Rejoice with me, for I have found my sheep which was lost!’  I say to you that likewise there will be more joy in heaven over one sinner who repents than over ninety-nine just persons who need no repentance.

Abraham’s Worshipful Encounter with Melchizedek

III.  Abram’s Encounter with Melchizedek

–Who was Melchizedek?

In this episode, we are told that he was the King of Salem (the city that would later be called Jerusalem), and the Priest of God Most High.  The name used for God here is El Elyon, a name which…

…emphasizes God’s strength, sovereignty, and supremacy.  In Genesis 14:20, Melchizedek said to Abram, ‘blessed be God Most High, who has delivered your enemies into your hand!’ He understood that the Lord is extremely exalted. Let us say as the Psalmist did—’I cry out to the Most High Elohim, To El who is perfecting all matters for me’ (Psalm 57:2).[1]

–Where did he come from?

Unlike everyone else of significance in the Book of Genesis, no genealogical information for Melchizedek is provided—no record of his birth, his death, or his parentage.

–Where else is he mentioned in Scripture?

In addition to this passage in Genesis 14, where Melchizedek serves in the dual roles of King of Peace and Priest of the Most High God—the one who sets a table of communion before AbramKing David references him in Psalm 110 when he prophesies of the coming Messianic King who will one day come through his line.  This King will be held in higher honor than Melchizedek, because He will sit at the right hand of God and rule over the nations.  He, too, will serve as Priest of the Most High God, something which is elaborated upon at length in Hebrews 7.  There, the writer elevates Melchizedek to the status of a pre-incarnate figure of Christ; who, without father or mother, is eternal and who, unlike those in the Levitical Priesthood, will continue as a Priest forever.

–How do you think a King of Righteous could have come to rule over the ungodly people of [Jeru] Salem?

When we consider that the Canaanites were notorious idol worshipers, it seems highly unlikely that a Righteous King would be ruling over one of their cities.  However, Seth, the righteous son of Noah, was still alive at this time, leading some to think that he could have been Melchizedek (Melchizedek being a title rather than a first name).  However, in addition to Arphaxad, the ancestor of Abram, Seth had four other sons through whom his Faith in God could have been passed on.  So, it is entirely possible that Melchizedek might have been one of them.

–Why are the bread and wine, the tithes, and the blessing an important part of this Story?

As elements of the Covenant, the Bread and Wine represent the Communion that Abram shared with God as part of that Covenant.  In the giving of his Tithes, Abram was recognizing and honoring Melchizedek as God’s Chosen Mediator of that Covenant; and, in his blessing of Abram, Melchizedek was reaffirming God’s Covenantal Promises to Abram.

IV.  Abram’s Encounter with the King of Sodom

–What was the King’s offer?

According to the rules of warfare at the time, the spoils of war belonged to the winner of the conflict which, in this case, would have been Abram, and would have included the people as well as the material objects.  It seems, then, that the King of Sodom was trying to cut a deal with Abram where the spoils were concerned.

–What did it represent to Abram?

Abram had been made extremely wealthy through a compromise of his faith and integrity when he went down to Egypt—a compromise which put him on the “outs” with God, and wealth with brought strife and division into his home.  So, for Abram, this represented another Test—one designed to reveal whether or not he had learned anything from those earlier mistakes.

–What, if anything, do you think is significant about Abram’s response?

For one thing, in using the same name for God that Melchizedek had used—that is, the LORD, God Most High, the Possessor of heaven and earth—Abram revealed that the decision to reject the offer of the King of Sodom was made as a result of his worshipful encounter with the King of Salem.  Then, in his speedy response to the offer, he was demonstrating that he had learned that his relationship with God, and his reputation and witness were more important to him than anything the world had to offer.

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In Summary


–What, if any, Life Lessons can we take away from Abram’s experience in Genesis 14?

As we are going about our lives of wandering, worshiping, and witnessing, there will be times when we, like Abram, will be called to do warfare at a moment’s notice.  But, unlike the fleshly battle that he was called to, the warfare that we will be engaged is one that is spiritual in nature.  Like it or not, there will be times when we will be called to do battle on behalf of those who seem to be totally undeserving of our intervention, and those who may not even appreciate our efforts to rescue them.

And, for every victory we experience, we can be sure that the Enemy will be there trying to steal it away through some sort of compromise on our parts.  But, like Abram, we need to settle the issue beforehand of what is most important to us—our walk with God and our testimony before others, or the temporal gratification of material rewards or recognition.

–What Contributions does this Chapter Make to God’s Big Story?

In Melchizedek, Abram was given a preview of the coming Messiah—his very own descendant who even now, is serving as our Great High Priest in heaven, and the One who will one day reign forever as the King of Peace and Righteousness in the New Jerusalem.

–How is God Revealed in this Chapter?

In His relationship with Abram, God reveals Himself as Jehovah-Nissi—the Lord is My Banner—the God who goes before us into battle and secures the victory for us through His own power.  And, in His relationship with Lot, He reveals Himself as the Guardian and Deliverer of His People—even in the midst of His judgment upon the wicked.

So far in this study, we have seen how God has been revealing Himself through His Promises to Abram, and then Testing him to reveal his Faith in and Stewardship of those Promises.  In the next chapter—Genesis 15—we will begin to discover the Purpose behind all of this Preparation.

 

Be sure to check it out!

 

[1] From the website, https://discoveringthejewishjesus.com/el-elyon/.

Map courtesy of Bible History Online.
Some pictures courtesy of Free Bible Images.

Searching for Truth in the First Book of Begats

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The Book of Begats

Genesis 5 is the Bible’s First Book of Begats

Although I now use the English Standard Version as my study Bible, when I first started out, oh so many years ago, I used the King James Version—a translation that I loved because of the more melodic and poetic language it used in its presentation of the Bible Story.  The one aspect of that translation that I did not care for, though, was its use of the word “begat” in the many genealogies recorded for us in scripture.  “Begat” always sounded so harsh and impersonal that its use made those already tedious and uninteresting passages all the more difficult to get into and to appreciate.  And yet, when I was finally able to get past the archaic wording, as well as all of the repetitious and somewhat sanitized documentation contained in the passages,  I found that there was a lot of truth waiting to be discovered there among all of those old “begats.”  And, searching for some of those truths is what we will be attempting to do next, as we pause to critique the first such list in the Bible—the one which was presented in our most recent Vignette, “The Lineup to the Flood.”

This Vignette, number five of the nine which make up Act 1, Scene 1 of God’s One Big Story, covers the material found in Genesis 5; a chapter which introduced us to the descendants of Adam though his son, Seth.  It should be noted here that Cain’s descendants, as the rejected line, were introduced back in Vignette #4 and, following their brief moment in the spotlight, they moved to their proper place at the rear of the stage.  Now, as for how we will conduct our search for truth in Seth’s line of begats, it will be done by analyzing the People, Patterns, and Precedents that were presented to us in the course of this Vignette.

The People…

An important thing for us to remember, when coming to this first genealogical list in the Bible, is that all of these funny sounding and sometimes hard to pronounce names belonged to real people, living in real time, and doing life in very real ways.  They were people who had to work for a living, who had to find and make homes for themselves and their families, who had to learn to relate to the other people around them—however difficult they may have been, and who had to learn to cope with the raising of children—many, many children, in fact.  Because they were all descended from Adam, this meant that they were all members of the same family—with everyone, at any given time, having to fill the roles of mother or father, brother or sister, aunt or uncle, niece or nephew, or grandparent or grandchild to someone else.  What a relationship nightmare that must have been!

However, there was more to being a descendant of Adam than merely belonging to the same huge physical family; it also meant being members of the same huge spiritual family.  Since each one had come into the world bearing the image and likeness of Adam, this meant that they, like he, were all sinners in desperate need of redemption.  Even though not all of them would go on to acknowledge this need in their lives, the ten that did were lined up across our stage—with one representing each of the ten generations from Adam to Noah.  As the men who held on to their faith in God, and to the promise He had made to Eve concerning a coming Redeemer, they, as the members of the Antediluvian Spiritual Hall of Fame, were the ones who kept the promise and the lineage of that Redeemer alive all the way to and through the Flood.  Of these ten, there are four—Seth, Enoch, Methuselah, and Noah–who merit special recognition; something which we will be sure to give them when we get to the Precedents section of this critique.

The Line of the Righteous from Adam to the Flood

The Antediluvian Hall of Fame

The Patterns…

But for now, let’s take a step back and try to get a look at the big picture presented to us by the men in this genealogy.  For, in so doing, we will see some Patterns starting to develop, as a result  of the sin nature passed down by Adam, which will characterize the human experience from this point on.  They are…

  • Life becomes a tedious and monotonous cycle of birth, reproduction, and death;
  • As this cycle repeats itself and as more and more people are born into the world, the level of wickedness increases dramatically while righteousness decreases in a corresponding manner;
  • This decrease in righteousness leads to a diminishing of the hope that God’s promise of a Redeemer will ever be fulfilled which, in turn, leads to an ever increasing sense of despair among the people of God;
  • But, even in the face of this all of this wickedness and despair, God repeatedly proves His faithfulness by His on-going preservation of a remnant through whom the Redeemer will one day come.

The Precedents…

As for the precedents that were established during this pre-flood period in history, if we look at the unusual way in which this chapter opens, and at the unique characteristics of the men previously singled out for special recognition, we will find these Precedents to include…

1.  The Precedent of The Book of the Righteous… 

When Chapter 5 opens, it does so by saying, “This is the book of the generations of Adam”—a statement marking out a whole new section in the book of Genesis.  We know that it is the beginning of something new because toledoth, the Hebrew word for generations, is used eleven times in Genesis, and each of those times it is used to designate a break or a transition in the story.  But, while a break in the story is significant, it isn’t unusual enough to qualify as a precedent-setting event.  For that, we need to direct our attention to sepher, the Hebrew word for book, because its use here marks the first time that a record of human history is made, and that God begins recording a list of the righteous.

The Book of Life

First Mention of the Book of Life

This list of names will become a special set of books, later referred to as The Book of Life, which, when human history comes to an end, will be brought out for all to see.  Its ultimate revealing will take place at an event called the Great White Throne Judgment; the climactic end-time event described in Revelation 20 where, in verses 12 and 15, the Apostle John describes how these books will be used…

And I saw the dead, great and small, standing before the throne, and books were opened.  Then another book was opened, which was the book of life.  And the dead were judged by what was written in the books, according to what they had done…And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire.

From this, we can conclude that the name of every human being who has ever lived will be written in one set of books, The Book of the Living, along with everything he or she has ever done.  In addition to these, there is another set of books, referred to here and in other places as “The Lamb’s Book of Life,” which contains the names of all of those who, through faith, have trusted in God for their salvation.  While everyone’s name will be listed in the first set of books, only the names of those who are deemed righteous according to God’s standards will appear in the second set of books—books which had their origins here in Genesis 5.

2.  The Precedent of The Practice of Prayer… 

From what we can gather about Adam’s and Eve’s, and Cain’s and Abel’s encounters with God, they appeared to have taken place on a personal and very intimate level.  However, with the appearance of Seth, and at about the time that his son, Enosh, was born, a new and different shift in the way men approached God seems to have taken place.  This change is noted for us in Genesis 4:25-26, where it says that…

…Adam knew his wife again, and she bore a son and called his name Seth, for she said, “God has appointed for me another offspring instead of Abel, for Cain killed him.”  To Seth also a son was born, and he called his name Enosh. At that time people began to call upon the name of the LORD.

Praying Hands

The Precedent of Prayer Established

Although this passage tells us that men, for the first time, began to call upon God in prayer, it doesn’t explain why this practice became necessary.  Was it because, as more and more people were born, worship became less of an individual practice and more of a corporate one? Or, was it because God, in response to the ever-increasing level of wickedness upon the earth, had withdrawn His presence from among the people?  Whatever the reason, here in the lifetime of righteous Seth, the practice of prayer had become a necessity and became an established precedent in the lives of godly men. 

3.  The Precedent of Preaching and Prophesying… 

Because the population and the level of wickedness began increasing at such an alarming rate, it wasn’t long before the preaching of repentance and the prophesying about a coming judgment became a necessity.  And, as we learn in Jude 14, 15, 16, 19, this was something that Enoch undertook with great zeal…

It was also about these [the wicked] that Enoch, the seventh from Adam, prophesied, saying, “Behold, the Lord comes with ten thousands of his holy ones, to execute judgment on all and to convict all the ungodly of all their deeds of ungodliness that they have committed in such an ungodly way, and of all the harsh things that ungodly sinners have spoken against him.” …These are grumblers, malcontents, following their own sinful desires; they are loud-mouthed boasters, showing favoritism to gain advantage…It is these who cause divisions, worldly people, devoid of the Spirit.

Preaching

The Precedent of Preaching Established

Although there may have been others who had seen the need for this type of ministry and practiced it before the time of Enoch, it was during his lifetime and as a result of his ministry that the preaching of repentance and the prophesying about judgment became, for us, a Biblically-documented Precedent. 

4.  The Precedent of The Translation or Rapture of the Saints… 

Not only was the Precedent of Preaching and Prophesying established in the life and ministry of Enoch, the Precedent of a Translation or Rapture of the Righteous was also established by him.  For in Genesis 5:24 we are told that…

…Enoch walked with God, and he was not, for God took him…

…and in Hebrews 11:5, that…

…By faith, Enoch was taken up so that he would not see death; and he was not found because God took him up; for he obtained the witness that before his being taken up he was pleasing to God.

Rapture

The Precedent of the Rapture Established

Although another translation from this life to the next, without experiencing death, was realized centuries later by the prophet Elijah, the ultimate fulfillment of the precedent set by Enoch is still to take place at the end of time when, just before the onslaught of an event known as The Tribulation, a global translation or Rapture of the Saints from the earth will take place.  Just as Enoch was removed from the early world prior to the Tribulation of the Flood, those who are alive and whose names are written in the Lamb’s Book of Life, at the end of time, will also be “taken up” because they, like Enoch, had obtained the witness that they walked with and were pleasing to God.

5.  The Precedent of God’s Long-suffering and Mercy…

In Genesis 5: 21-24, we learn that…

…When Enoch had lived 65 years, he fathered Methuselah, Enoch walked with God after he fathered Methuselah 300 years and had other sons and daughters.  Thus all the days of Enoch were 365 years.  Enoch walked with God, and he was not, for God took him.

And, then, in Genesis 5:27 that…

…all the days of Methuselah were 969 years, and he died.

The implication in the first passage is that before his son’s birth, Enoch had gone his own way, but that following Methuselah’s birth, he began developing a close, personal walk with God.  This, to me, begs the question of “Why the big change all of a sudden?”

Although the meaning of Methuselah’s name has not been completely settled for some, many believe that it means, “When he is gone, it will come”—with “it” referring to the judgment of the flood about which Enoch would later prophesy.  If so, it could be that Enoch had received a revelation about the coming judgment at the time of Methuselah’s birth; and, if he had, it would only be logical for him to believe that he might only have a short period of time in which to repent.  What if his son only lived a year or five years?  Not knowing how long a life his son would have would certainly have been reason enough for getting his life right with God as soon as possible—and to begin preaching to others about their need to do the same.

Could it be that Methuselah lived longer than other human because God, in His mercy, was trying to give men every opportunity to repent, like Enoch did?  It would certainly seem so, for as the second passage tells us, not only did God extend Methuselah’s life longer than any other human being’s, but that the year he died was the same year that the flood came upon the earth.

6.  The Precedent of The Preservation of a Remnant through Tribulation and Judgment…

Remnant in the Ark

The Remnant in the Ark

By the time Methuselah’s son Lamech had a son of his own, things must have seemed pretty dismal because, when he named his name Noah, he spoke this prophecy over him, recorded for us in Genesis 5:29…

… ‘This one will give us rest from our work and from the toil of our hands arising from the ground which the Lord has cursed.’”

We shall see the fulfillment of this prophecy in our upcoming Vignette, for it will be through Noah that God will…

  • Reach out to the lost in his generation;
  • Bring the judgment of the Flood upon all of those who refuse to repent; and,
  • Faithfully protect and provide for His own, through the Precedent of the Preservation of a Remnant through Tribulation and Judgment.

As you can see, there is a lot more truth in this First Book of Begats than initially meets the eye; and, since…

…All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness…(2 Timothy 3:16)…

…it is still relevant and has application for our lives today.  That’s because, like those living between Adam and Noah…

  • We are all sinners whose natural end is death and eternal separation from God;
  • However, we can choose life instead of death by choosing to follow in the way of Seth instead of in the way of Cain;
  • This choice will always put us at odds with the majority who will be following Cain and the ways of the world;
  • But it will also mean that our names will be written in the Book of Life;
  • This will give us access to God through prayer;
  • It will motivate us to reach out to the lost through our testimony of the truth; and,
  • It will provide us the assurance that God will either take us out before, or preserve us through, any kind of tribulation or judgment that may come upon the wicked.

Smiley Face with Earphones2

 

Selah reminds us that throughout every age, God remains the “Faithful One…”