Genesis 19

“The two angels came to Sodom in the evening, and Lot was sitting in the gate of Sodom. When Lot saw them, he rose to meet them and bowed himself with his face to the earth 2 and said, “My lords, please turn aside to your servant’s house and spend the night and wash your feet. Then you may rise up early and go on your way.” They said, “No; we will spend the night in the town square.” 3 But he pressed them strongly; so they turned aside to him and entered his house. And he made them a feast and baked unleavened bread, and they ate.”

Let’s pause here for a moment and observe an interesting parallel between how Genesis 19 begins in comparison to how Genesis 18 begins. In chapter 18, the LORD appears to Abraham by the oaks of Mamre while he was at the door of his tent in the heat of day. But, in 19, the angels appear to Lot at the gate of Sodom in the cool of the day in the evening.

If you go back to Genesis 13, you see that after Lot and Abraham’s conflict, Abraham settled in the land of Canaan, while Lot settled among the cities of the valley and moved his tent as far as Sodom. Sodom was described as a people who were wicked, great sinners against the LORD. And now we see that Lot is sitting at the gates of Sodom.

That’s a big deal!

To sit at the gate of a city wasn’t just a casual place to hang out. It was the center of public life, authority, and influence. It’s a place where the leaders of the city would gather to make decisions and a place where business transactions took place.

The progression of Lot’s involvement with Sodom is alarming. The lure of Sodom caught his eyes, which later captured his heart leading to him moving into the city, and now he sits in a position of prominence at the gate of this wicked city.

Abraham is at the door of his tent in his land with his heart oriented toward God, while Lot is at the gate of a city that is rooted in wickedness with a heart that is compromised. Abraham’s world is marked by light, while Lot’s is sliding into darkness.

Now, once Lot saw these men, he (like Abraham) met them with humility, bowing before them. And, like Abraham, he seeks to meet their needs— “Please turn aside to your servants house and spend the night and wash your feet. Then you may rise up early and go on your way.”

They reject the offer at first, saying that they will spend the night in the town square. But Lot doesn’t accept no for an answer. He presses them strongly, and they accept his offer, entering into his home. And it’s here that, like Abraham, he makes them a feast and baked unleavened bread, and they ate.

Lot is caring for the needs of those traveling through. He’s displaying loving hospitality. And as he’s caring for them in the comforts of his own home, they’re met with a large group of unwelcomed visitors.

Let’s read what transpires next.

“4 But before they lay down, the men of the city, the men of Sodom, both young and old, all the people to the last man, surrounded the house. 5 And they called to Lot, “Where are the men who came to you tonight? Bring them out to us, that we may know them.” 6 Lot went out to the men at the entrance, shut the door after him, 7 and said, “I beg you, my brothers, do not act so wickedly. 8 Behold, I have two daughters who have not known any man. Let me bring them out to you, and do to them as you please. Only do nothing to these men, for they have come under the shelter of my roof.” 9 But they said, “Stand back!” And they said, “This fellow came to sojourn, and he has become the judge! Now we will deal worse with you than with them.” Then they pressed hard against the man Lot, and drew near to break the door down. 10 But the men reached out their hands and brought Lot into the house with them and shut the door. 11 And they struck with blindness the men who were at the entrance of the house, both small and great, so that they wore themselves out groping for the door.”

Before we unpack what the crowd is demanding, I want us to first notice the size of the crowd present. The text tells us it was “the men of the city, the men of Sodom, both young and old, all the people to the last man,” surrounding the house. That detail matters, especially in light of Abraham’s plea that the LORD would spare Sodom for the sake of ten righteous men. What we see here is not a city with a few wicked individuals; it’s a city full of wicked individuals. From the youngest to the oldest, every man is gathered at Lot’s door, united in their corrupt intent toward these visitors.

WICKED INTENTIONS

Their intentions and demands here are disgustingly wicked. They are undeniably vile. And God is going to deal justly with them.

And can I just say this? Not all sin is acted upon. In this passage, the men of Sodom had evil intentions. But, they never acted on those intentions.

Sometimes we might intend to do wrong and hit a road block. That road block may have spared you from carrying out a particular sin, but it doesn’t rid you of the guilt of sin.

If you went into a store with the intentions of stealing and decided not to steal because you saw a security guard, you’re still guilty of sinful intentions. If you pulled out your phone with the intentions of watching an inappropriate website and decided not to because your wife walked into the room, you’re still guilty of sinful intentions.

Sin starts first in the heart. Your actions matter to God, but so do your intentions.

THE SIN OF NO HOSPITALITY

Now, depending on who you read, you will find a different explanations over what these men are guilty of in this situation. So, I think it would be helpful to ask the question, “What, specifically, makes Sodom’s actions or intentions sinful?”

There are three things that I think are worth highlighting for a moment.

First, I believe they’re guilty of a lack of hospitality.

Leading up to this point in the story, we have seen Abraham go to great lengths to care for the needs of the LORD and the angels. He offers water and rest, prepares bread, brings cakes, a calf, and milk. He takes care of his visitors. He gives them his very best, and in humility, he stands aside rather than joining the meal. He puts their needs above his needs.

We see something similar with Lot whenever he opens his home and provides for these same visitors— “He made them a feast and baked unleavened bread, and they ate.“

But here in Sodom, we see the complete opposite. Instead of denying themselves for the sake of others, the men of the city sought to exploit their guests. They sought to trample the wants, needs, and desires of their visitors for their own gain.

Passages like Ezekiel 16:49 reiterates this by saying, “As I live, declares the Lord God, your sister Sodom and her daughters have not done as you and your daughters have done. 49 Behold, this was the guilt of your sister Sodom: she and her daughters had pride, excess of food, and prosperous ease, but did not aid the poor and needy. 50 They were haughty and did an abomination before me. So I removed them, when I saw it.” 

So, practically speaking, the LORD cares about how we steward our resources to care for the needs of those around us. People are not steps on a ladder that we step over for our own advancement; they are neighbors to be loved, served, and cared for.

The chief goal of life is not comfort, abundance, or self-indulgence; it is the glory of God! It’s not to ensure we have a pantry full of food and a bank account full of money. They chief goal in life is to glorify God in how we live our lives, and a tangible way in which we can glorify God is through the way we aid the poor and needy.

Hospitality is a trait of the righteous. The righteous use their homes and resources to care for others, while the wicked use others to care for themselves. Those in Sodom were a wicked people. They showed no concern for the wellbeing of those coming through their city.

THE SIN OF RAPE

In addition to a lack of hospitality, these men were seeking to do serious harm to their visitors. They didn’t just turn a blind eye to these travelers; they sought to abuse their travelers.

Now, the Bible is very clear about what’s happening here. But, I want to be careful to describe it in a way that is appropriate for everyone in the room.

The declaration, “Bring them out to us, that we may know them,” isn’t expressing a desire to shake their hands and learn their names. The phrase “know them” is a phrase used in the bible to describe sexual intimacy. So, together, this crowd of men were seeking to partake in an activity that God only reserves for a husband and a wife to partake in together.

Many believe the men here are guilty of pursuing rape. Rape is whenever someone forces, pressures, or demands another person into physical closeness or touch that they do not want.

God has designed sex to be a beautiful gift that a husband and wife get to privately and selflessly enjoy together for the glory of the LORD within the confines of their marriage bed. Yet, we see these men here seeking to obtain sexual pleasure through violence and domination outside of the confines of marriage. This was a violent and powerful demand for pleasure that has absolutely no place within the hearts and lives of God’s people. Where God designed sex to be selfless, they sought to make it selfish. Where God designed sex to be gentle, they sought to make it violent. Where God designed it to be private, they sought to make it public in the streets. Where God designed sex to be an expression of worship to him, they sought to worship themselves.

1 Corinthians 7:1-5 says, “[1] Now concerning the matters about which you wrote: “It is good for a man not to have sexual relations with a woman.” [2] But because of the temptation to sexual immorality, each man should have his own wife and each woman her own husband. [3] The husband should give to his wife her conjugal rights, and likewise the wife to her husband. [4] For the wife does not have authority over her own body, but the husband does. Likewise the husband does not have authority over his own body, but the wife does. [5] Do not deprive one another, except perhaps by agreement for a limited time, that you may devote yourselves to prayer; but then come together again, so that Satan may not tempt you because of your lack of self-control.”

At first glance, someone might be tempted to read this and think it gives them a kind of right over their spouse’s body, as if this passage permits demanding or taking whenever they please. But that is not what Paul is saying at all. This passage is not a call to take; it is a call to give. Paul is describing a relationship marked by mutual care, humility, and selflessness. Neither the husband or wife are called to use one another; they are called to serve one another. The heart behind this command is not, “What can I get?” but, “How can I lovingly give myself for your good?” It is a picture of both the husband and wife seeking to honor, serve, and care for each other.

And that’s part of what makes the sin we see in Sodom so grievous. What’s taking place here is the complete opposite of God’s design. It is not giving, but taking. Not serving, but using. Not honoring, but violating. At its core, these men are seeking to force these men to do what they do not want to do, for their own selfish gain. And that stands in direct contradiction to God’s good design for love, marriage, and sex.

THE SIN OF HOMOSEXUALITY

Now, some in our society seek to end the wickedness train here. They affirm the lack of hospitality and rape as sin. But they will often argue that this passage has nothing to say about same-sex relationships. For example, one commentator writes, “This attempted gang rape has nothing to do with the loving and romantic feelings that occur in consenting and faithful relationships among those of the same sex. The text does not describe a loving, consenting, and committed same-sex relationship as we understand homosexual relations today. Rather, this biblical passage depicts an attempted gang rape.”

Now, to be fair, there are parts of that statement I would agree with. This passage does describe an attempted act of violent harm. And it is also true that this is not a picture of a loving, committed relationship as people might describe today. However, I don’t think we can therefore conclude that this passage has nothing to say about same-sex relationships. To come to that conclusion, I think we would be flattening the text and missing part of what it is revealing.

In addition to a lack of hospitality and rape, I think this passage also highlights the unnatural and even sinful nature of same sex relationships.

Look at how Lot responds in verses 7-8 here. Here Lot pleads with the men, calling their actions “wicked,” and then he shockingly offers his daughters instead.

Now, Lot’s actions here are described; they are not prescribed. This is not presented to us as a good or righteous solution. It is a disturbing reality. No faithful father should ever respond in this way. But I think Lot’s actions teach us something about the situation at hand. Lot recognizes that what the men are pursuing is profoundly disordered and dishonoring. And Lot is willing to allow rape to still occur (with his virgin daughters) as long as it’s not against these men.

The entire scene is one of chaos and disorder. It’s a moment where God’s good design for sex has been completely abandoned. So while this passage certainly highlights violence and injustice, it also reflects a broader rejection of God’s good design for sex. God does not permit a man to know another man in the same way that a husband knows his wife.

As we live in a culture that seeks to redefine what is sin and what is not, we must be careful not to redefine God’s design for sex and marriage. If God permits something, we must permit it. If God does not permit something, we must not permit it. If God commands something, we must obey it. It is wicked and sinful to seek pleasure outside of the confines God has given us in his word. Instead, we ought to trust God and live within the confines he has given us for our good and his glory.

THE CROWD REJECTS LOT’S PLEAD

When Lot pleads for the men to stop, they double down, saying, “This fellow came to sojourn, and he has become the judge! Now we will deal worse with you than with them.” Then they pressed hard against Lot and drew near to break the door down. But, the men (the angels) reached out their hands and brought Lot into the house with them and shut the door. And they struck the men with blindness, which led to them exhausting themselves as the groped for the door all night long.

Have you ever pleaded with someone to walk away from their sin, and instead of taking heed to the plead, they became angry with you? If so, please know that you’re not alone.

We must be gentle and loving whenever we address sin. But, no matter how gentle and loving you are, don’t be surprised if sinners act sinfully when their sin is exposed.

SPARED BY GOD’S MERCY

Then in verse 13, these men (the angels) said to Lot, “Have you anyone else here? Sons-in-law, sons, daughters, or anyone you have in the city, bring them out of the place. 13 For we are about to destroy this place, because the outcry against its people has become great before the Lord, and the Lord has sent us to destroy it.” 14 So Lot went out and said to his sons-in-law, who were to marry his daughters, “Up! Get out of this place, for the Lord is about to destroy the city.” But he seemed to his sons-in-law to be jesting.”

They’re telling Lot to get all of his family and loved ones out of the city because judgment is coming on those within the city. So, Lot goes and warns his sons-in-laws, and they don’t take heed to the warning because they thought he was kidding.

****What a tragic reality when we seek to warn our friends of the coming danger of God’s judgement and we’re met with a light hearted response. A love for this world can lead to us laughing at God’s coming judgment for this world.

Well, when the sun came up and the morning dawned, the angels urged Lot, saying, “Up! Take your wife and your two daughters who are here, lest you be swept way in the punishment of the city.”

But he lingered.

What a terrifying three words.

When urgency called, he delayed. When he should have left, he stayed. When he should have fled, he remained. When he should have run, he settled. He lingered longer than he should have. As if judgement could be outrun with hesitation, he sat closer than what was safe. Which led to the angels seizing him and his wife and his two daughters by the hand (because the LORD was merciful to him) and they brought him out and set him outside the city.

Friends, please do not overlook the mercy of God here. Lot did not deserve to be led out of the city by hand. He deserved to take part in the judgment Sodom faced. Yet, God led him out because he is merciful!

Friends, none of us escape God’s judgment because we have deserved it. We have escaped God’s wrath because of God’s mercy. As we lingered in sin apart from Christ, we were drug out of sin and judgment and we were led to safety… all because of the great mercy of God!

DON’T LOOK BACK

Once Lot and his family make it outside of the city, the angels tell Lot and his family, “Escape for your life. Do not look back or stop anywhere in the valley. Escape to the hills, lest you be swept away.“

And Lot said to them, “Oh, no, my Lords. Behold, your servant has found favor in your sight, and you have shown me great kindness in saving my life. But I cannot escape to the hills, lest the disaster overtake me and I die. Behold, this city is near enough to flee to, and it is a little one. Let me escape there—is it not a little one?—and my life will be saved!”

Oh the boldness and foolishness of Lot. As Lot was afraid of what was happening and of where he was told to go, he requested what he thought was a safer option. He drifted toward what was most familiar. And the angels granted the request. They said, “Behold, I grant you this favor also, that I will not overthrow the city of which you have spoken. Escape there quickly, for I can do nothing till you arrive there.” Therefore the name of the city was called Zoar.

Zoar means little. This was a little town that offered Lot safety from a big God’s judgment. And once Lot and his family made it to Zoar, God rained on Sodom and Gomorroh sulfur and fire. And he overthrew those cities, and all the valley, and all the inhabitants of the cities, and what grew on the ground. But Lot’s wife, behind him, looked back, and she became a pillar of salt.

Notice that she’s behind Lot, not beside Lot. The phrase behind seems to indicate that she’s lagging. She’s dragging her feet. She’s reluctant. She’s lingering.

On one hand, the act of looking back was an act of disobedience to the specific command not to look back in verse 17– “Do not look back or stop anywhere in the valley. Escape to the hills, lest you be swept away.”

But, I think it also signified a divided heart, a longing for what God was judging. It revealed a reluctance to fully let go of her old life. So, she looked back and turned into a pillar of salt. Her love for Sodom led to her own demise.

THE TRAJIC ENDING OF LOT’S STORY

“27 And Abraham went early in the morning to the place where he had stood before the Lord. 28 And he looked down toward Sodom and Gomorrah and toward all the land of the valley, and he looked and, behold, the smoke of the land went up like the smoke of a furnace.

29 So it was that, when God destroyed the cities of the valley, God remembered Abraham and sent Lot out of the midst of the overthrow when he overthrew the cities in which Lot had lived.”

So, Abraham has seen what the LORD has done. He has been faithful to do what he said he would do!

Now, fast forward some time.

“30 Now Lot went up out of Zoar and lived in the hills with his two daughters, for he was afraid to live in Zoar. So he lived in a cave with his two daughters. 31 And the firstborn said to the younger, “Our father is old, and there is not a man on earth to come in to us after the manner of all the earth. 32 Come, let us make our father drink wine, and we will lie with him, that we may preserve offspring from our father.” 33 So they made their father drink wine that night. And the firstborn went in and lay with her father. He did not know when she lay down or when she arose.

34 The next day, the firstborn said to the younger, “Behold, I lay last night with my father. Let us make him drink wine tonight also. Then you go in and lie with him, that we may preserve offspring from our father.” 35 So they made their father drink wine that night also. And the younger arose and lay with him, and he did not know when she lay down or when she arose. 36 Thus both the daughters of Lot became pregnant by their father. 37 The firstborn bore a son and called his name Moab. He is the father of the Moabites to this day. 38 The younger also bore a son and called his name Ben-ammi. He is the father of the Ammonites to this day.“

So, Lot escaped Sodom, the city of great sinners, yet the shadow of sin has followed him home. Ironically, the very place he was seeking to avoid in the mountain is the very place he ended up staying.

We don’t know what he was afraid of. It could be a fear of coming judgment on the city… it could be a shaken trust in his own request… It could be a growing awareness of God’s holiness. But we do know that he ended up there due to fear, not faith.

But, it’s here in the mountains that we Lot’s daughters act shamefully against their father. They were taken out of Sodom, but Sodom was not taken out of them.

And this is where Lot’s story ends for us. After Genesis 19, Lot disappears from the storyline. We don’t hear of his death, his life in the mountains, nothing. The camera simply moves on from him.

At end of this story, we’re introduced to the Moabites and the Ammonites. Both of these people were enemies of Israel throughout history. They were both associated with idolatry and immorality.

DISCUSSION QUESTIONS:

1. Lot’s journey moves from looking toward Sodom to living in Sodom to leading in Sodom. Where do you see similar patterns of slow spiritual compromise in your own life or in our culture? What are some early warning signs that someone’s heart is beginning to drift?

2. The men of Sodom never actually carried out their evil intentions, yet they were still guilty of sin. How does this challenge the way we typically think about sin? In what areas are we most tempted to excuse sinful thoughts or intentions because we didn’t act on them?

3. Abraham and Lot model hospitality, while Sodom models exploitation. What does true, biblical hospitality look like in our everyday lives (not just in our homes, but with our time, money, and attention)? What keeps us from living this way consistently?

4. In what ways does Genesis 19 expose a sinful approach towards God’s good design for sex?

Genesis 18

THEOPHANY

At the start of Genesis 18, we’re told that the LORD himself appears to Abraham— “And the LORD appeared to him by the oaks of Mamre, as he sat at the door of his tent in the heat of the day. He lifted up his eyes and looked, and behold, three men were standing in front of him.” Then, in Genesis 19:1, we learn that two of these men are angels— “The two angels came to Sodom in the evening.” So what we have here is a remarkable, supernatural encounter. God himself, accompanied by his angels, has appeared to Abraham.

This is what we would call a theophany, a visible appearance of God to people.

Throughout Scripture, there is a consistent emphasis on the invisible nature of God. For example, in Exodus 33:20, we’re told, “Man shall not see me and live.” Out of that truth we encounter an important question, “How can the invisible God appear visibly to man?”

Well, I think the New Testament gives us an important lens here. We’re told that Jesus is “the image of the invisible God, the firstborn of all creation. For by him all things were created, in heaven and on earth, visible and invisible… all things were created through him and for him” (Colossians 1:15). Jesus himself said in John 8:58, “Before Abraham was, I am.”

So, if Jesus existed before the foundation of the world, if he is the creator of all things, then it seems plausible that this was a pre-incarnate appearance of Jesus.

Now, I have no clue how that’s possible. But, I do know that with God all things are possible. So, we may not explicitly know how the Creator of all things makes himself visible to man here. But what we do know with full confidence is that the invisible God has made himself known to Abraham. The invisible God has made himself visible. He has drawn near to Abraham, meeting him right where he is, sitting at the door of his tent in the heat of the day.

ABRAHAM’S RIGHT RESPONSE

Now, I want us to next notice how Abraham responds to this appearance— “When he saw them, he ran from the tent door to meet them and bowed himself to the earth and said, ‘O Lord, if I have found favor in your sight, do not pass by your servant. Let a little water be brought, and wash your feet, and rest yourselves under the tree, while I bring a morsel of bread, that you may refresh yourselves, and after that you may pass on— since you have come to your servant.’ So they said, ‘Do as you have said.’ And Abraham went quickly into the tent to Sarah and said, ‘Quick! Three seahs of fine flour! Knead it, and make cakes.’ And Abraham ran to the herd and took a calf, tender and good, and gave it to a young man, who prepared it quickly. Then he took curds and milk and the calf that he had prepared, and set it before them. And he stood by them under the tree while they ate.”

There are several things worth highlighting in Abraham’s response. As we watch him carefully, we see that his actions are humble, eager, extravagant, and selfless.

First, Abraham responds with humility. In verses 2–3, he bows himself to the ground and says, “O Lord… do not pass by your servant.” In other words, “Oh, Lord, please don’t go! Stay here and bless me with your presence!”

Humility flows out of a proper view of God and a proper view of self. Abraham understood who he is in relation to the one before him. God is great, majestic, and worthy, and Abraham approaches him accordingly.

Second, Abraham responds with eagerness. Notice the repetition of urgency in the passage— “Quick! Three seahs of fine flour! Knead it, and make cakes.” And Abraham ran to the herd and took a calf, tender and good, and gave it to a young man, who prepared it quickly.”

In the ancient Near East, hospitality was expected, especially for travelers exposed to heat, hunger, and danger. But this goes beyond mere cultural obligation. There’s a sense that Abraham recognizes something unique about his visitors. And so he moves without hesitation. His actions model for us that there ought to be a readiness, even an eagerness, when it comes to serving the Lord.

Third, Abraham’s response is extravagant. He offers “a little water” and “a morsel of bread,” but what he actually provides is a feast. He provides a tender calf, cakes of fine flour, curds, and milk. He under-promises and over-delivers. Abraham doesn’t give what is minimal; he gives what is costly. His actions here remind us that God is not simply worthy of our leftovers; He is worthy of our very best.

Finally, Abraham’s response is selfless. Verse 8 tells us, “He stood by them under the tree while they ate.” There’s no indication that Abraham himself ate any of the meal. He prepares, he serves, and then he stands. He gives without any expectation of receiving.

That cuts against the grain of our natural instincts, doesn’t it? The sinful part of our hearts wants to give to receive. The sinful part of our hearts are willing to prepare extravagant things for others as long as we get to partake in extravagant things, too. Sin drives us to give in order to receive, to serve in ways that benefit us in return. But true service is often seen in one’s willingness to give generously, even when nothing comes back in return.

Are you will to prepare to do something for someone else even if you get nothing in return?

SERVING OTHERS = SERVING THE LORD

When the LORD and his two angels appeared before Abraham, Abraham extended a warm hospitality that was humble, eager, extravagant, and selfless. And you might be thinking, “Well, I sure hope he did! It’s God! If God showed up at my doorstep, I would do the same!”

But, I want to remind you of Jesus’ words about the final judgment in Matthew 25:31-46.

“31 “When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne. 32 Before him will be gathered all the nations, and he will separate people one from another as a shepherd separates the sheep from the goats. 33 And he will place the sheep on his right, but the goats on the left. 34 Then the King will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. 35 For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, 36 I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.’ 37 Then the righteous will answer him, saying, ‘Lord, when did we see you hungry and feed you, or thirsty and give you drink? 38 And when did we see you a stranger and welcome you, or naked and clothe you? 39 And when did we see you sick or in prison and visit you?’ 40 And the King will answer them, ‘Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me.’

41 “Then he will say to those on his left, ‘Depart from me, you cursed, into the eternal fire prepared for the devil and his angels. 42 For I was hungry and you gave me no food, I was thirsty and you gave me no drink, 43 I was a stranger and you did not welcome me, naked and you did not clothe me, sick and in prison and you did not visit me.’ 44 Then they also will answer, saying, ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to you?’ 45 Then he will answer them, saying, ‘Truly, I say to you, as you did not do it to one of the least of these, you did not do it to me.’ 46 And these will go away into eternal punishment, but the righteous into eternal life.”

Please do not overlook the fact that Jesus is saying that we’re all in a similar situation as Abraham when it comes to the people that we come in contact with each and every day. We are not as far removed from Abraham’s situation as we might think. We may not have the LORD visibly standing in front of us. But every day we encounter people made in His image. Every day we encounter people whose needs present us with opportunities to serve. And according to Jesus, how we respond to them is, in a real sense, how we respond to Him.

Could it be that, if we’re honest, the issue isn’t a lack of opportunity, but a lack of awareness? Should our prayer life evolve into praying that God opens our eyes to the opportunities before us?

Spring time is a busy season for the Parazine household. From being a pastor to being a school teacher to being a barber to being a dad to being a husband, it feels like I’m wearing a lot of hats right now. My calendar is often full and I feel like I’m running from one thing to the next. And, if we’re not careful, busy schedules can lead to blind eyes. So, I’ve been praying this week that God will keep my head up, my eyes open, and my heart willing. That I will be able to see the opportunities that God has put in front of us to serve others humbly and selflessly, and that I will be willing to serve others humbly and selflessly.

THE ALL KNOWING GOD

Let’s continue reading.

“9 They said to him, “Where is Sarah your wife?” And he said, “She is in the tent.” 10 The Lord said, “I will surely return to you about this time next year, and Sarah your wife shall have a son.” And Sarah was listening at the tent door behind him. 11 Now Abraham and Sarah were old, advanced in years. The way of women had ceased to be with Sarah. 12 So Sarah laughed to herself, saying, “After I am worn out, and my lord is old, shall I have pleasure?” 13 The Lord said to Abraham, “Why did Sarah laugh and say, ‘Shall I indeed bear a child, now that I am old?’ 14 Is anything too hard for the Lord? At the appointed time I will return to you, about this time next year, and Sarah shall have a son.” 15 But Sarah denied it, saying, “I did not laugh,” for she was afraid. He said, “No, but you did laugh.”  

So, the LORD has revisited the previous promise made by God to Abraham regarding Sarah having a child. But this time he does so with greater clarity. Sarah wont just conceive and have a child someday; within a year, she will be holding her own child.

But how does sneaky little Sarah respond?

As she’s listening from behind the tent door, she laughed to herself. She mumbled under her breath, “Psh. Am I going to have a child now that I’m old?”

And although Sarah isn’t present, God hears her mumble, which leads to him saying to Abraham, “Why did Sarah laugh and say, ‘Shall I indeed bear a child, now that I am old? Is anything too hard for the LORD?”

We shouldn’t rush past what’s happening here. The text is intentional. Sarah is not in front of them; she’s behind the tent door. And yet, God knows exactly what she said. Not just her words, but her thoughts. The quiet, internal response of her heart was seen and heard by God.

This is a powerful reminder: there is nothing in our lives hidden from God.

There’s a temptation to believe we can keep parts of our lives tucked away hidden behind our own “tent door.” But no door is thick enough, no distance far enough, no silence quiet enough to keep anything from Him. God sees all, hears all, and knows all. So when the all-knowing God asks, “Why did Sarah laugh?” it’s not because He lacks information; it’s because He’s bringing her heart into the light.

And Sarah, afraid of being exposed, responds the way we often do: “I did not laugh.” And I love the LORD’s response: “No, but you did laugh.” God’s response is direct. It’s truthful. And it’s revealing.

Friends, we all have a little Sarah in us, don’t we? How often, when confronted with our sin, is our first instinct to deny it? To minimize it? To cover it?

We are natural hiders. We don’t want our shortcomings to come to light. And sin has a way of compounding itself. In Sarah’s case, doubt gives way to fear, and fear leads to dishonesty. And the same pattern can show up in our own lives.

But here’s the good news of the gospel: we don’t have to hide. We will sin. We are not perfect. But the invitation of the gospel is to come to the light so that you might be met with grace, mercy, and forgiveness. My hope as a pastor is that my words, tone, and posture will always be rooted in truth, communicating the seriousness of sin. But, my hope is that my words, tone, and posture will also always be rooted in grace, communicating the seriousness of God’s willingness to shower us in grace.

Grace without truth and truth without grace will keep us in the dark. But truth with grace gently calls us out of darkness where we can experience a freedom in Christ. The invitation of the gospel is not to cover up and hide our sin. The invitation of the gospel is to bring our sin into the light, where we are met not with condemnation, but with grace, mercy, and forgiveness.

A CHOSEN PEOPLE WHO WALK IN RIGHTEOUSNESS AND JUSTICE

God then shifts his focus to what’s taking place in the neighboring city of Sodom. Listen to what the LORD says in verses 17-21, “The LORD said, ‘Shall I hide from Abraham what I am about to do, seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed? For I have chosen him, that he may command his children and his household after him to keep the way of the LORD by doing righteousness and justice, so that the LORD may bring to Abraham what he has promised him.’ Then the LORD said, ‘Because the outcry against Sodom and Gomorrah is great and their sin is very grave, I will go down to see whether they have done altogether according to the outcry that has come to me. And if not, I will know.’”

In these verses, we see a clear contrast being drawn. God is contrasting how He will relate to Abraham and his descendants with how He will deal with Sodom and Gomorrah. And not only that, He’s also contrasting the lifestyle of Abraham (righteousness and justice) with the lifestyle of Sodom (wickedness and injustice). In doing this, the LORD is essentially giving Abraham a glimpse behind the curtain of what he will do next. He’s showing Abraham what He is about to do and why he’s about to do it.

I want you to first notice how the LORD describes Abraham here— “For I have chosen him, that he may command his children and his household after him to keep the way of the LORD by doing righteousness and justice, so that the LORD may bring to Abraham what he has promised him.” God’s chosen people were (and still are) expected to walk in righteousness and justice.

At a fundamental level, righteousness means doing what is right; it is to live with moral integrity. But, what’s important for us to remember is the foundation of this righteousness. Back in chapter 15, we’re told that Abraham “believed the LORD and he counted it to him as righteousness.” So, righteousness was not a status Abraham acquired through his actions; it was a gift received through faith. In Genesis 15, we first see an imputed righteousness, and here in Genesis 18, we see a practiced righteousness. Before there was a righteousness practiced in Genesis 18, there was a righteousness credited in Genesis 15.

This pattern displayed in Genesis is carried over into the New Testament. In Romans, we’re told that in Christ we are made and declared righteous through faith. And then we’re told that those who have been declared righteous are expected to walk in righteousness! We are to become “slaves to righteousness (Rom 6:18.” We are to “present ourselves as instruments for righteousness (Rom 6:13).” Put simply, righteousness is a position we receive and a life we pursue. Those who have been declared righteous, will seek to walk in righteousness.

Now, right alongside righteousness, Abraham and his descendants are called to practice justice. The Hebrew word mishpat carries the idea of treating all people rightly are fairly.

Timothy Keller says, “The Hebrew word for ‘justice,’ mishpat, occurs in its various forms more than 200 times in the Hebrew Old Testament. Its most basic meaning is to treat people equitably. It means (1.) acquitting or punishing every person on the merits of the case, regardless of race or social status. Anyone who does the same wrong should be given the same penalty... But mishpat means more than just the punishment of wrongdoing. It also means (2.) giving people their rights. Deuteronomy 18 directs that the priests of the tabernacle should be supported by a certain percentage of the people’s income. This support is described as “the priests’ mishpat,” which means their due or their right. Mishpat, then, is giving people what they are due, whether punishment or protection or care.”

So, in its purest form, “acting justly” means doing what is right and treating people fairly. It’s doing what is right in how we treat others. The things we do to, with, and for others should be described as true, honest, and right. In other words, they shouldn’t be manipulative, degrading, conniving, or wrong. Injustice will always be present until the day Jesus returns. But the inescapable reality of injustice is not an excuse for us to turn a blind eye to injustice. Therefore, we must be honest with ourselves and we must carefully evaluate our hearts.

God’s chosen people are expected to walk in righteousness and justice. In the midst of a world filled with injustice, the church must be filled with men and women who do justice.

JUDGMENT COMING FOR THE WICKED

Now, unlike Abraham, Sodom and Gomorrah were a people known not for their righteousness and justice. Back in chapter 13, we see that “the men of Sodom were wicked, great sinners against the LORD (Gen 13:13).” Their sin has become so severe that an outcry has risen up before God regarding them. And it has become very great, and their sin is very grave.

Their wickedness was not hidden. It wasn’t ignored. And it wasn’t overlooked. It was seen and heard by God, and he was prepared to take action against them.

Friends, we must never forget that God is just, and he does not turn a blind eye to sin. He sees the wickedness of the world, and he will deal accordingly with it. A righteous God demands righteous living, and he will deal justly with the unrighteous. A just God demands justice, and he will deal justly with the unjust.

After this news is brought before Abraham, Abraham seeks to intercede for the righteous who are in Sodom. He says, “Will you indeed sweep away the righteous with the wicked? 24 Suppose there are fifty righteous within the city. Will you then sweep away the place and not spare it for the fifty righteous who are in it? 25 Far be it from you to do such a thing, to put the righteous to death with the wicked, so that the righteous fare as the wicked! Far be that from you! Shall not the Judge of all the earth do what is just?” 26 And the Lord said, “If I find at Sodom fifty righteous in the city, I will spare the whole place for their sake.” 27 Abraham answered and said, “Behold, I have undertaken to speak to the Lord, I who am but dust and ashes. 28 Suppose five of the fifty righteous are lacking. Will you destroy the whole city for lack of five?” And he said, “I will not destroy it if I find forty-five there.” 29 Again he spoke to him and said, “Suppose forty are found there.” He answered, “For the sake of forty I will not do it.” 30 Then he said, “Oh let not the Lord be angry, and I will speak. Suppose thirty are found there.” He answered, “I will not do it, if I find thirty there.” 31 He said, “Behold, I have undertaken to speak to the Lord. Suppose twenty are found there.” He answered, “For the sake of twenty I will not destroy it.” 32 Then he said, “Oh let not the Lord be angry, and I will speak again but this once. Suppose ten are found there.” He answered, “For the sake of ten I will not destroy it.” 33 And the Lord went his way, when he had finished speaking to Abraham, and Abraham returned to his place.”

What I think we are finding displayed before us here is the fact that righteousness was far from the people of Sodom and Gomorrah. They were a wicked people, and judgment was coming. And God was willing to hold back if there was simply ten righteous people in the city. He was willing to save an entire city for the sake of ten righteous. But, they were no where to be found.

DISCUSSION QUESTIONS:

1. In Genesis 18, what stands out to you about how God appears to Abraham? What might this teach us about God’s desire to be known?

2. Which aspect of Abraham’s response (humility, eagerness, extravagance, selflessness) challenges you the most right now? Why?

3. In light of Matthew 25:31–46, how does serving others become a way of serving God? What practical changes could help you be more aware of everyday opportunities to serve? Where might busyness be keeping you from seeing opportunities to serve? What is one concrete way you can serve someone this week with no expectation of return?

4. How have you personally experienced the difference between hiding sin and bringing it into the light?

5. The message distinguishes between imputed righteousness (Genesis 15) and practiced righteousness (Genesis 18). Why is that distinction important?

6. What does God’s willingness to spare a city for ten righteous people teach us about His character?

Genesis 17 (A closer look at circumcision and baptism)

Good morning, church! For the past serval months, we have been carefully studying the book of Genesis, working chapter by chapter, paragraph by paragraph, verse verse by verse through this book that is so foundational to the Christian faith.

As we’ve worked our way through this book, we’ve come across several moments that play a crucial role in the unfolding redemptive history. Over the past few weeks, for example, we’ve been watching God establish a covenant with Abraham.

When God first called Abraham, He promised that He would make him into a great nation and that through his offspring all the nations of the earth would be blessed.

This promise was remarkable because Abraham’s wife, Sarah, was barren.

So built into that promise was the expectation that Sarah herself would one day give birth to a child. But as the years passed, that possibility seemed increasingly unlikely. Sarah grew older, and the promise appeared more and more out of reach.

So Sarah did what we often do when God’s promises seem delayed. She tried to take matters into her own hands by suggesting that Abraham take her servant Hagar as a wife in hopes of having a child through her.

Abraham agreed, and Hagar gave birth to a son named Ishmael.

When Ishmael was thirteen years old, God appeared to Abraham again and reaffirmed the covenant He had made with him. During that encounter, God instituted the practice of circumcision as the sign of the covenant.

In that same conversation, God also spoke a blessing over Sarah, promising that even in her old age she would bear a son, and that it would be through her child that the covenant promise would be fulfilled. It would be through her son that this great nation would be made. It would be through her son that all the nations would be blessed. It would be her offspring that will be given the land of promise.

And Abraham’s response was striking. He fell on his face in worship and laughed in amazement.

Then, after the conversation ended, he rose and obeyed the Lord by circumcising himself and every male in his household.

PAEDO BAPTISM?

So, that’s where we are in the story. And before we move further into the story, we thought it would be helpful to pause for a moment and explore the relationship between circumcision and baptism.

Colossians 2:11-12 says, “In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead.”

The Bible draws significant parallels between baptism and circumcision. Therefore, we wanted to press pause for a moment and seek to pull back some of the layers to these similarities and differences. We believe this is worth taking the time to do for a couple of reasons.

First, from a church polity standpoint: what is it that we believe, teach, and practice here at Harbor when it comes to baptism? And second, from a practical standpoint: how should this shape the way we live as individuals in light of our response to the gospel?

So, if you would, please turn in your Bibles to Colossians 2. And as you turn there, let me try to safely open up a can of worms in the most gentle and careful way that I possibly can.

Some of our Protestant friends practice what we would call paedobaptism. “Paedo” means child. So, this is the view that infant children of believing parents should be baptized.

They would hold to this view because of passages like Genesis 17. Because of that, I think it would be helpful to unpack this a little bit.

Those who hold to this view would point to Genesis 17 and say that circumcision was the outward sign of one entering into the covenant community of God’s people. It was the mark of the old covenant between God and his people.

Likewise, baptism is now the outward sign of entrance into the covenant community. It is the mark of the new covenant between God and his people. So, if, in Genesis 17, we see that children were commanded to be circumcised, then we should conclude that children should be baptized.

Simply put, if the covenant sign in the Old Testament was applied to believers and their children, we should conclude that the covenant sign in the New Testament should likewise be applied to believers and their children.

Paedobaptists would say that just as circumcision served as the outward sign marking membership in the covenant community of God’s people under the Old Testament administration of the covenant, baptism now serves as the outward sign marking membership in the covenant community of God’s people under the New testament. They would argue that in the same way that circumcision didn’t save someone, baptism doesn’t save anyone. Both identified an individual and their family as belonging to God’s covenant people.

As I’ve wrestled through this topic more this week than I have my entire life, I’m going to be honest for a moment. This is a really, really complex topic, one that I feel like I haven’t even really scratched the surface on, and this is a topic that I feel grossly unqualified to teach on. After all, who am I to say that I disagree with some of my literal heroes of the faith?

So, at the end of the day, my hope as a pastor (and our hope as a church) is to be as biblical as possible. In other words, we want to be as faithful to the Bible as we possibly can as a church. Therefore, if infant baptism is a practice that we believe is biblical, then we ought to do it. And if it’s not, then we shouldn’t.

COLOSSIANS 2 EXPOSITION

So, I think it would be helpful for us to unpack the verses that seems to kinda be the lynchpin in the argument of this view, Colossians 2:11-12.

In Colossians 2, we see Paul make an explicit connection between circumcision and baptism. He says, “In him you were circumcised with a circumcision made without hands, by putting off the body of flesh in the circumcision of Christ; and you were buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead.”

At a surface level, we can see the connection here; and it’s a very real connection that exist! But, I’m going to put my cards on the table for a moment. I do not think that the take away from Colossians 2 is for us to start  baptizing infants. Instead, I will argue that baptism is a practice that was intended for all individuals who have professed faith in Jesus.

So, before we dig into the details of verses 11-12, let’s first listen to what Paul says beforehand, “[6] Therefore, as you received Christ Jesus the Lord, so walk in him, [7] rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving.

Lets pause for a moment. Who is Paul writing to here?  The church. Who is the you? Those who have received Christ Jesus the Lord. IIn other words, he’s writing to those who have heard the message of Jesus’ death and resurrection and who have made the decision to receive the gift of redemption that it offers us. He’s writing to those who have invited Jesus into their lives, and he’s encouraging them to walk in Jesus. Those who have received Jesus should walk in Jesus, obeying the ways we been taught by him. Our roots should grow deep into Jesus, and we should grow up in him, established in the faith.

Then, in verse 8, we see a warning to guard ourselves against false teachers and teachings. We ought to make sure that no one takes us captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the world, and not according to Christ. Put simply, Paul is saying, “Be careful to make sure the teaching your listening to aligns with the teachings of Christ.”

Then we have a large picture of Jesus painted for us in verse 9— “For in him the whole fullness of deity dwells bodily, and you have been filled in him, who is the head of all rule and authority.” So, he’s saying that the fully divine creator of all things emptied himself and became a man; he was fully God and fully man. He is the head of all authority and power. He is the one in whom the whole fulness of deity dwells bodily, and we have been filled in him.

Following this, he says that not only have we been filled in Christ, but we have been circumcised with a circumcision made without hands. He’s saying to the church, “In Christ, God has done something miraculous within you! All believers everywhere have experienced a new circumcision, not one performed by human hands, but a circumcision of the heart.” He is saying that what circumcision symbolized outwardly in the Old Covenant, God now accomplishes inwardly through Christ. God has circumcised our hearts. He has replaced our heart of stone with a heart of flesh. He has regenerated us. He has brought us to life in Christ. He has provided us with the ability and desire to put off the body of the flesh. The circumcision of the heart is God’s work of cutting away our old nature, our heart of stone, our life once ruled and dominated by sin. In Christ, God has cut off the old self and brought us into a new covenant reality.  Our old self has been crucified with Christ— “it is no longer I who lives, but Christ who lives in me.”

So, the true mark of belonging to God is not a physical sign on the body, but a spiritually regenerated heart from within. God cuts away our old heart and gives us a new one.

Paul then draws the connection even further by linking this heart-circumcision to baptism. He writes that we have been “buried with him in baptism… and raised with him through faith in the powerful working of God, who raised Jesus from the dead.”

It seems that Paul is carefully connecting circumcision with baptism. In doing so, he is carefully laying out what the outward sign of baptism portrays. He says, “Having been buried with him in baptism.”

The Greek word “baptizō means to “plunge, dip, immerse” something or someone into water. And this is the standard meaning of the term both inside the Bible and outside the Bible.

Jesus was baptized by John in the river Jordan (Mk 1:5). “In” implies immersion. And he came up out of the water (Mk 1:10). You can come out of something, unless you’re in it.

JTB the baptist was baptizing at Aenon near Salim because there was much water there (Jn 3:23). Much water would imply immersion, not sprinkling.

Like Jesus, the Ethiopian eunuch was baptized in the water and he came up out of the water (Acts 8:36).

Paul, likewise, in Romans 6:3-4, uses similar language as what he is using here in Colossians 2, when he says, “Do you not know that all of us who have been baptized in Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.”

So, I think we can begin to conclude that baptism becomes the visible declaration of this inward miracle. When we place our faith in Christ, something profound happens. When we go down into the water, that is a picture of us going down into the grave. Our old life is buried with Him. And when we come out of the water, that is a picture of us being raised with Christ to walk in newness of life. By the same power that raised Jesus from the grave, we are resurrected from the grave. Baptism is a clear picture of us dying to our old way of life and being raised to a new kind of life in Christ. It is a visible picture of an inward miracle. None of us were searching for God. None of us were able to rescue ourselves. But God, being rich in mercy, pursued us. He called us. He saved us. He transformed us. He replaced our hearts of stone with hearts that are alive to Him.

Our hearts have been circumcised. Our old self has been cut away. We have been buried with Christ. And we have been raised to life in Him.

So, I believe that the context of Colossians 2 assumes that baptism is a practice reserved for those who have experienced a radical transforming encounter with the most high God. Please do not miss that five letter word in the middle of verse 12– “…in which you were also raised with him through faith in the powerful working of God, who raised him from the dead.”

Faith is not like buying alcohol; there’s no age limit on it. Both young and old can possess a true and authentic faith in Jesus. But, faith, although it is a gift from God, it is a decision by man. In the same way that you demonstrated faith by sitting in the chair you’re sitting in this morning, we demonstrate our faith in God by trusting in Christ.

Because of this, I believe that baptism was intended to be the immersion of a believer. It is the act of obedience symbolizing the believers faith in a crucified, buried, and risen Savior. It is an act of obedience symbolizing the believers death to sin, the burial of the old life. And it is an act of obedience symbolizing the believers resurrection to walk in newness of life in Christ Jesus.

NEW COVENANT

In Jeremiah 31, we see God describing the coming of the new covenant. Here, he says, “[33] For this is the covenant that I will make with the house of Israel after those days, declares the LORD: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people. [34] And no longer shall each one teach his neighbor and each his brother, saying, ‘Know the LORD,’ for they shall all know me, from the least of them to the greatest, declares the LORD. For I will forgive their iniquity, and I will remember their sin no more.”

So, as God is describing the coming of this new covenant, he highlights three things:

1. Him writing the law on the hearts of his people.

2. His people possessing a true knowledge of him.

3. His people experiencing the forgiveness of sins.

Because of this, I think it’s fair to conclude that baptism— this sign of the covenant between God and his people— should be taken by those who have experienced these three things. In simpler terms, it should only be applied to those who profess faith. If baptism symbolizes the beginning of the Christian life, then it should in fact be given to those who have begun the Christian life.

Baptism is a beautiful thing! It is the outward profession of an inward transformation. It symbolizes the beginning of the Christian life! Therefore, it is something we ought to celebrate and rejoice in! It is the celebration of the powerful working of God who raised Christ (and us) from the dead!

Paul then says in verses 13-15, “[13] And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, [14] by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross. [15] He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him.”

Let these verses rest on our hearts for a moment today. God made you alive today. God has forgiven your sins today. He has cancelled the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross.

This week, I had the opportunity to sit in a court room, which is a heavy thing. You’re sitting in a room full of people who have made some mistakes. And they’re preparing to go stand before a judge who will judge them for their lowest moments in life. Some went home smiling. Some went home waiting for a future judgment. Some didn’t get to kiss their wives goodbye because they pleaded guilty and had to be sentenced to years of imprisonment. And those who pleaded guilty were read a handful of questions that I found to be fascinating.

The judge would first say, “Do you understand that you are charged with [offense]?”

The judge explains the constitutional rights the defendant is giving up by pleading guilty, such as: The right to a jury trial, the right to remain silent, the right to confront and cross-examine witnesses, the right to call witnesses in their defense, the right to require the prosecution to prove guilt beyond a reasonable doubt, etc.

The judge informs the defendant of the maximum and sometimes minimum penalties, such as: the possible prison sentence, fines, probation, etc.

The judge then confirms that the plea is not forced or coerced— “Has anyone threatened you to make you plead guilty?” “Has anyone promised you anything other than what is in the plea agreement?”

The prosecutor would then summarize the evidence before everyone in the room, and the defendant would acknowledge the facts.

After all this, the judge will usually say something like, “I find that the defendant’s plea is knowing, voluntary, and supported by a factual basis. The plea is accepted.”

The beauty of the gospel is that we stand before the judge guilty, and the judge rolls out all of the just punishment for our sins. Then he set it aside by nailing it to the cross, meaning it has been dealt with in full. Our debt has been paid with all its legal demands, and in Christ we go free.

But, in Christ, God doesn’t just forgive our debts, but he offers us a radical transformation in Christ.

DISCUSSION QUESTIONS:

1. In Colossians 2:11–12, Paul connects circumcision and baptism. What similarities do you see between the two? What differences stand out?

2. The message emphasized that believers are “circumcised with a circumcision made without hands.” What do you think it means for God to circumcise the heart?

3. How does baptism illustrate the death, burial, and resurrection of Jesus in a believer’s life?

4. Why do you think Paul connects faith with being raised with Christ in baptism?

Genesis 17:15-27

DISCUSSION QUESTIONS:

1. What stands out to you about God specifically promising that Sarah—not Hagar—would bear the covenant son?

2. Sarah waited about 25 years to see God fulfill this promise. What makes waiting on God difficult for us?

3. Sarah had previously tried to take matters into her own hands with Hagar, yet God still blesses her. What does this teach us about God’s grace toward our failures?

4. Sarah’s name change represented a new identity and role in God’s plan. In what ways does becoming a Christian give us a new identity and purpose?

5. Abraham obeyed God “that very day.” Why do we sometimes delay obedience when we sense God leading us to do something?

GOD BLESSES SARAH

In last week’s passage, we saw God revisit Abraham and revisit the covenant he’s already made with him. But, one of the biggest differences between this encounter between God and Abraham and the others is the command to be circumcised.

As we learned last week, circumcision was intended to be a mark on the male reproductive organ that acted as a sign of the covenant between God and Abraham and his descendants. Signs give direction; they point to something. So, circumcision was an outward sign for Abraham and his descendants. It served as a reminder to Abraham and his descendants that God had made a covenant with him. It served as a reminder that God would be (and was) the one to fulfill his promise to Abraham. It was a visible mark that communicated “What is impossible with man is possible with God.” It existed not because of human ability, but because of God’s faithfulness to His promise.

So, at this point in the story, Abraham is likely nodding his head in humble adoration and agreement. He has just recently married Hagar who bore him a son who is now 13 years old. So, Ishmael would be the avenue to which this promise would be fulfilled. But, as we will see in our passage today, God had a different plan.

In verse 15, God says to Abraham, “As for Sarai your wife, you shall not call her name Sarai, but Sarah shall be her name. I will bless her, and moreover, I will give you a son by her. I will bless her, and she shall become nations; kings of peoples shall come from her.”

This sign of circumcision would be a sign of something miraculous. God was going to do something that only he could do. He was going to open up the womb of Sarah and give her a child. And it would be through this child that all of the promises God had given them would come to pass.

What a moment of grace this would have been! Like, let’s really wrap our minds around this contextually for a moment. 25 years earlier, when she was about 65 years old, Sarah first heard God’s promise that her husband Abraham would have an offspring through whom all the nations would be blessed. For years she held onto the hope that somehow that promise would be fulfilled through her. She quietly held onto the hope that her barrenness would be no more… that she would hold a child of her own… who would be a small link in the chain of God’s redemptive story!

But, as the years have ticked by, she looked at her barren state and her old age, and she had begun to conclude that there was no way that promise would be fulfilled through her. Her womb remained barren. Her body grew older. And quietly and slowly, she began to conclude that perhaps the promise would not come through her after all. So, she sought to take matters into her own hands. She looked at all of the data and concluded that 70-something year old women don’t have babies, so maybe God had a different plan. Therefore, she told her husband to marry her servant Hagar in order to conceive a child through her. And Abraham does so, leading to Hagar conceiving and having a child name Ishmael.

So, for the past 13 years Sarah has been likely struggling with great shame and remorse as she’s wrestled with the reality that it was her that was the problem all these years. It was her womb that was closed. And she’s been sitting on the outside looking in at this promise. But, now, years later, as God revisits his covenant with Abraham, he speaks a direct promise… not just to Abraham, but to his bride Sarah.

To the woman who had been barren her whole life, God said, “I will bless you!” To the woman who had lived a life marked by shame, God said, “I will give you honor.” To the woman who had given up on the idea of her having a child of her own, God said, “I will give you a child!” To the woman who dealt harshly with her servant Hagar, God dealt kindly with her.

God. blesses. Sarah.

Friends, there is the subtle, gentle, and very powerful reminder here that God’s timing is not our timing, and God is far more gracious and kind that we could ever imagine.

Some of us may feel a little bit like Sarah today. Some of us may feel like we’ve lived our entire lives on the sidelines watching other people play the game we long to play. Some of us may feel like we’ve lived our entire lives in the shadows watching others live in the limelight that we long to be in.

Yes, sure. We’ve received God’s blessings in many great ways, just like Sarah. But, if we’re honest, it sometimes feels as though our lives lack any great significance or purpose, just like Sarah. Perhaps, by the worlds standards, your story feels like it’s been marked by quiet sorrow. If that’s true of you, may Sarah’s life be one of encouragement for you today.

A life in the shadows is not a meaningless life. There’s great purpose in the shadows! There’s great purpose in the mundane! There is great purpose in the waiting! And maybe the very place where it feels like God has been silent is the place where He is preparing to work in profound ways.

God’s timing is not our timing, and God is far more gracious and kind than we could ever imagine. The last time we see Sarah speak, it was her complaining about the negative repercussions that came from her trying to take matters into her own hands. The last time we see Sarah act, it was her dealing harshly with a pregnant woman. Yet, God blesses her. Let that be a comfort to us who often make bad decisions. Let that be a comfort to us who often fail miserably.

SARAI TO SARAH

God speaks a blessing over Sarai’s life, changing her name from Sarai to Sarah. And what’s taking place here is fascinating, beautiful, and it was honestly a little bit confusing to me at first. Throughout the book of Genesis, name changes often signify a turning point in someone’s life. God isn’t just in the business of giving out nicknames for nicknames sake. A new name marks a new identity that is directly tied to a divine calling wrapped up in a redemptive purpose. This moment is exactly that for Sarah and Abraham’s. This is a turning point moment for them! Her new name marks a new chapter in God’s unfolding plan for her and the rest of humanity!

Now, both names here come from the Hebrew root śar, which means “prince” or “ruler.” The name Sarai likely means something like “my princess,” while Sarah simply means “princess.”

That’s a subtle shift. But also a significant shift. The name Sarah expands the scope of her influence from personal to universal. Sarai is possessive, while Sarah is broad! Her identity is no longer confined to a small circle (my princess); it is shifting to something much larger. Her story is transitioning from Abraham’s household to the nations. As God puts it in verse 16, “[she will] become nations; kings of peoples shall come from her (v.16).”

In a similar way, something profound happens to us when we become Christians. Brett hit on this a little last week. Just as Sarah was given a new name that signified a new identity and a role in God’s purposes, we too are given a new identity in Christ and we too are given a role in God’s purposes.

The apostle Paul writes, “If anyone is in Christ, he is a new creation.” So, Sarah was called something new, we become something new. And, together, we take on the name of Christian, which signifies our belonging to Christ. We are totally and exclusively his. And just as Sarah’s purpose broadened from her household to the nations, so too does ours. We are adopted into a universal family that consists of people from every tribe, tongue, and nation. And we have been uniquely gifted by the Holy Spirit for the building up of this universal family, the church. Our lives are no longer defined by who we once were. They are defined by the one we now belong to. We are his, and we have been given a unique purpose for his glory!

ABRAHAM LAUGHS

So, God speaks a profound promise of blessing over Sarah. He changes her name because he’s going to do something remarkable in and through her. He is going to give him a son through her. And as we see in verse 17, “Abraham fell on his face and laughed and said to himself, ‘Shall a child be born to a man who is a hundred years old? Shall Sarah, who is ninety years old, bear a child?” Then Abraham says to God, “Oh that Ishmael might live before you!” There’s a lot to unpack here. But I want us to first notice the tension of Abraham’s response to the LORD’s words. He falls on his face and laughs.

The act of falling on ones face signifies humble worship and adoration. It’s a posture of total reverence and deepest respect. It would serve us well to follow Abraham’s example from time to time. But, as Abraham bowed in reverence, he began to chuckle to himself (Apparently this is one of the first example of church giggles). As Abram began to think about where he was at this point in time, he began to laugh uncontrollably, thinking, “I’m going to be 100 and Sarah will be 90. How in the world is this going to work?” And as he considered their current state, he suggested to God Ishmael, his already 13 year old son— “Oh that Ishmael might live before you!”

So he’s saying to God, “What about my son who is already here? What about him? Why start over with another child? Let my son be the covenant heir and recipient of this promise!”

Now before we look at God’s response, we need to pause and wrestle with an important question: Was it wrong for Abraham to laugh here?

After all, laughter can often signal disbelief or even mockery. When someone laughs at something that’s said, it can sometimes mean they don’t really believe it.

But in this moment, I think God’s response is very telling.

Later, in Genesis 18, we’ll see Sarah laugh when she hears that she will bear a son. And when she laughs, God confronts her directly: “Why did Sarah laugh?” So, it seems that her laughter is treated as an expression of doubt. But here in chapter 17, when Abraham laughs, God responds very differently. He doesn’t rebuke Abraham. He doesn’t question his laughter. Instead, He answers Abraham’s question and even addresses Abraham’s concern for Ishmael.

That difference suggests that the two laughs are not the same. It seems that Sarah’s laughter revealed a lack of belief, while Abraham’s didn’t.

Was Abraham taken aback by what he had just heard? For sure. Was he wrestling with the reality of what was going to transpire? I’m sure. But Roman’s 4:18-21 says, “In hope he believed against hope, that he should become the father of many nations, as he had been told, “So shall your offspring be.” He did not weaken in faith when he considered his own body, which was as good as dead (since he was about a hundred years old), or when he considered the barrenness of Sarah’s womb. No distrust made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God, fully convinced that God was able to do what he had promised.” So, when every human reason for hope had disappeared, Abraham remained hopeful, even as he laughed in astonishment. Abraham, even as he laughed, didn’t let his reality have the final word. When his circumstances gave him no reason to hope, Abraham still hoped in the promise of God.

In response to Abraham’s request concerning his only son, Ishmael, God said, “No, but Sarah your wife shall bear you a son, and you shall call his name Isaac. I will establish my covenant with him as an everlasting covenant for his offspring after him. As for Ishmael, I have heard you; behold, I have blessed him and will make him fruitful and multiply him greatly. He shall father twelves princes, and I will make him into a great nation. But I will establish my covenant with Isaac, whom Sarah shall bear to you at this time next year.”

The first thing I want us to notice is the meaning of the name, “Isaac.” Ironically, it means laughter. What a fitting name, right? When Abraham hears the news, he laughs in astonishment. When Sarah hears the news, she laughs in doubt. And when Isaac is born, Sarah says, “God has made laughter for me; everyone who hears will laugh over me (Gen 21:6).” So, God turned Abraham and Sarah’s astonishment and disbelief into joy and celebration, and Isaac’s name captures for us this transformation. It highlights the theme of God doing what’s impossible for man. The name Isaac becomes a living reminder that God does what seems impossible to us. He fulfilled an impossible promise. What once felt like a moment of barren shame is turned by God into laughter-filled joy.

The second thing I want us to notice is the fact that God blessed both sons. God hears Abraham’s concern for Ishmael and promises to bless him. Ishmael will become fruitful, multiply greatly, and grow into a great nation. But, God carefully distinguishes here that he will establish his covenant with Isaac, not Ishmael. Ishmael was blessed with national greatness, but Isaac was blessed by carrying the line of redemptive promise.

The third thing I want us to see is a  pattern often repeated throughout Genesis, which is God choosing the younger son instead of the older son to carry out his redemptive purpose. We see it with Seth instead of Cain. We see it with Isaac instead of Ishmael. Later we will see it with Jacob instead of Esau. And eventually with Joseph among his brothers. This repeated pattern reminds us that God’s purposes are not determined by human expectations, cultural customs, or birth order. They unfold according to God’s sovereign choice. He is carrying out his plan, his way.

IMMEDIATE OBEDIENCE

When God finished this conversation with Abraham, he went up from Abraham. And then “Abraham took Ishmael his son and all those born in his house or bought with his money, every male among the men of Abraham’s house, and he circumcised the flesh of their foreskins that very day, as God had said to him. [24] Abraham was ninety-nine years old when he was circumcised in the flesh of his foreskin. [25] And Ishmael his son was thirteen years old when he was circumcised in the flesh of his foreskin. [26] That very day Abraham and his son Ishmael were circumcised. [27] And all the men of his house, those born in the house and those bought with money from a foreigner, were circumcised with him.”

What is Abraham doing here? He’s obeying God. God told him to do something, and he did it. This reiterates to us the words spoken to us in the book of James, “Faith without works is dead.” Abraham believed God and it was counted to him as righteousness, and Abraham obeyed God. His faith was active along with his works. His faith was completed by his works. So, it is impossible to possess true, authentic faith and not demonstrate good works. In the same way that grass naturally grows when rain falls, obedience naturally follows true faith.

You show me a man who believes, and I will show you a man who obeys. If you profess to be a man or women who believes God, then you will seek to be a man or woman who seeks to obey God.

But, as we talk about the obedience of Abraham here, please do not miss the phrase at the start of verse 26, “That very day.” Abraham didn’t delay. He obeyed immediately. As soon as the Lord went up, Abraham got up and obeyed.

Church, when we encounter specific commands in the Bible, we ought not tarry.

Genesis 17:1-14

Genesis 3:15 Promise as our windshield as we drive through this text. Another windshield, Genesis 15 covenant created by God. And, of course, Jesus’ statement in Luke’s Gospel that the Bible is about Him. He is the fulfillment. This is another part of the windshield.

Marked by the Promise-Keeper

Genesis 17:1-14

Abraham and the Covenant of Circumcision

1 When Abram was ninety-nine years old the Lord appeared to Abram and said to him,

“I am God Almighty; walk before me, and be blameless, 2 that I may make my covenant between me and you, and may multiply you

greatly.

v. 1 Thirteen years have passed since the events of Genesis 16 with Sarai, Hagar, and Ishmael. Thirteen

years is a LONG time (think of all that has happened in your life since 2013---some of you were born

during the past thirteen years, some of you may have graduated high school, or college, some of you may

have gotten married, had children, gotten the dream job, some of you may have retired during that time.

Some of you may have experienced the new birth in Christ and become Christians during the past thirteen

years. These are the happy things. But there’s another side. Some of you have experienced deep sorrow and

pain during the past thirteen years---unexpected divorce, the tragic loss of dear loved ones, taking on the

necessary role of sacrificial caretaker for an ongoing sickness of a loved one or friend, depression, crippling

anxiety, personal sin struggles, embarrassment, rejection, or a host of other things. A lot of life happens in

thirteen years, doesn’t it?) For Abram, a great moral failure had taken place thirteen years ago. He had tried

to make God’s promise happen for God. He had grown impatient. When the going got rough and the

waiting time increased, Abram had taken another wife. Now, of course, Ishmael was a blessing. Ishmael, as

all babies are, even outside of the one man-one woman relationship, was a blessing and he received a

promising future from God. However, this, in another sense, was rebellion against God. It resulted in great

family conflict and there must have been the nagging sense of unfaithfulness and guilt that Abram wrestled

with for years. Had he blown it? Yes. He had. He had made a mess of things. But what Abram was about to

discover afresh is that God keeps His word. He is the Promise-Keeper. Right after we hear of Abram’s age

and ponder the thirteen year gap separating chapter 16 and 17, we see the pursuit of God on full display.

God APPEARS to Abram and SPEAKS to Him.

v. 1 The LORD (“the existing One”---the Covenant God whose name is rooted in the phrase “to be”)

appears to Abram and speaks to him, saying that He is God Almighty (meaning the most powerful

One---quick side note here: the most powerful One is more powerful than any addiction, any depression,

any demonic influence, any moral failure, any doubt). There is so much beauty in God’s revelation of

Himself here.

First off, “the existing One”. He exists in and of Himself. No one or nothing created Him. He is

God. He relies on no one or nothing to keep His existence going. Abram, in the presence of the

self-existing God of all, was in good Hands, Hands perfectly qualified to handle the mess Abram

had made.

Secondly, “the Almighty” (most powerful One). The most powerful Being in existence relates to

Abram. He chooses to appear and speak to Abram. Note the transcendence and immanence of

God, here. The God who is higher than all and who is greater than we can possibly imagine

delights to draw near and have relationship with His people.

Take note of the grace of God, here, and His faithfulness. In Genesis 12, a promise is given to

Abram. In Genesis 15, the promise is reiterated and expanded on. In Genesis 16, a great failure

takes place, led by Abram. In Genesis 17, 13 years later, God is still pursuing Abram. Abram had

been set apart, chosen, called, marked by God. He was in the grip of the Promise-Keeping,

faithful God.

v. 1 We also see a sort of invitational summons here as God tells Abram to walk before Him and be

blameless. If you think about it, this sort of sounds like Garden of Eden-style language, doesn’t it? Adam

and Eve, naked and unashamed, walking with God in the Garden. There is another good reminder, here, of

the pursuit of God. He is in the business of bringing restoration---inviting us, summoning us by His grace,

to walk with Him again. This invitation is wrapped in an awakening grace, isn’t it? Who is able to be

blameless before God? To walk with Him? “None is righteous, no not one. ” (Romans 3:10) Think back to the skins provided to cover Adam and Eve. God provided the skins. Think back to Noah having favor with God. God provided the favor. God chooses and awakens. The changed hearts, righteous standing, and

obedience-driven life flows down from the work of God on the human heart.

v. 2 Following the call to walk before Him and be blameless, God continues speaking and what He says is

very interesting. At least, initially, it seems that there is a condition applied here.“

...be blameless, that I may make my covenant between me and you, and may multiply you greatly.

” It seems, at first, to be almost a different covenant from the first. Is this covenant conditional on Abram’s obedience? There are some who

believe the covenant God makes with Abram in Genesis 15 is different from the one here. I, however,

believe that what we have here in chapter 17 is the same covenant as chapter 15. The covenant, as we will

see in a little bit, is just expanding. It is progressing. All throughout Scripture, we see the Abrahamic

Covenant (singular) mentioned. There is no Abrahamic CovenantS. This means that the covenant we see

here in chapter 17 is still the unconditional covenant God created with Abram in chapter 15…it still rests

on God alone. This “multiply you greatly” should take us back to the promises of Genesis 12 and Genesis

15.

“Now the Lord said to Abram, “Go from your country and your kindred and your father's house to

the land that I will show you. And I will make of you a great nation, and I will bless you and make

your name great, so that you will be a blessing. I will bless those who bless you, and him who

dishonors you I will curse, and in you all the families of the earth shall be blessed.

” Genesis 12:1-3

“And behold, the word of the Lord came to him:

“This man shall not be your heir; your very own

son shall be your heir.

” And he brought him outside and said,

“Look toward heaven, and number

the stars, if you are able to number them.

” Then he said to him,

“So shall your offspring be.

”Genesis 15:4-5 (Recall the one-sided covenant ceremony that followed this statement from God to

Abram)

Application for verses 1-2:

1. WHEN WE ARE UNFAITHFUL, GOD REMAINS FAITHFUL. God’s faithfulness never runs out. Since

becoming a Christian, have you had a season where you have fallen back into some sin? Have you begun to

have doubts, maybe? Maybe that season is right now. Hear this, church. Abram was God’s. God’s grip had not loosened. He was faithful to Abram. He will be faithful to us too, church. God completes the good work

He begins in us. Commenting on Francis Thompson‘s poem

“The Hound of Heaven“, John O’Coner writes,

“As the hound follows the hare, never ceasing in its running, ever drawing nearer in the

chase, with unhurrying and imperturbed pace, so does God follow the fleeing soul by His

Divine grace. And though in sin or in human love, away from God it seeks to hide itself,

Divine grace follows after, unwearyingly follows ever after, till the soul feels its pressure

forcing it to turn to Him alone in that never-ending pursuit.”

“Deeper than my deepest doubt is an even deeper grace.” “Cheer up! You’re a worse sinner than you ever dared imagine, and you‘re more loved

than you ever dared hope.”

2. GOD HOLDS ALL POWER AND HE HOLDS US. The combination of these two attributes of God are

sweet anchors for our souls during the pit and valley of despair. When, because of our own brokenness or

the brokenness of others, we are in troubling waters…we can be steadied by the truth that the God who

made the sun and moon cares for us so intimately that the number of hairs on our heads are numbered. The

One who spoke to the storm and it ceased is the same One who describes Himself as gentle and lowly and

who invites us to come to Him in order to find rest for our weary souls.

3 Then Abram fell on his face. And God said to him, 4 “Behold, my covenant is with you, and you shall be the

father of a multitude of nations.

v. 3 With God’s power, pursuit, and promise in front of him, Abram responds by falling to his face in

humility before God.

v. 4 It is so interesting that God, in a declaring way, states that His covenant is with Abram. Note the

progression…1) Abram, walk before me, be blameless, and there will be a covenant…2) Abram falls to his

face…3) A covenant is declared. It is as if Abram, in a posture of surrender, is yielding to God’s ability to

keep His promise.

v. 4 Abram will be the father of a multitude of nations. Notice the plural (nations). Before, in Genesis 12, it

was a nation that he would become. Now it is nations, plural. I think there is a connection between Abram

becoming nations and what we see in both Matthew 28:18-19 and Revelation 7:9-10. The promise is

expanding. Abram will not only become a great nation. He will become nations.

“And Jesus came and said to them,

“All authority in heaven and on earth has been given to me.

Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the

Son and of the Holy Spirit,” Matthew 28:19-20

“After this I looked, and behold, a great multitude that no one could number, from every nation,

from all tribes and peoples and languages, standing before the throne and before the Lamb,

clothed in white robes, with palm branches in their hands, and crying out with a loud voice,

“Salvation belongs to our God who sits on the throne, and to the Lamb!” Revelation 7:9-10

Application for verses 3-4:

1. HUMILITY IS THE RIGHT RESPONSE TO OUR FAITHFUL GOD. This humble posture before God,

this awareness of His power, pursuit, and promise, is where all good fruit begins. Bowing before God leads

to good things. The humble will be raised up. When we bow before God, He lifts us up. A sort of lifting

up/exaltation comes from our going low in humility before God. Humility before God only ever leads togood things. He is the lifter of our heads. Humbling ourselves before the LORD leads to exaltation. While pride comes before a fall, bowing low in service to God and others leads to blessing. There is something

very special here with Abram falling to His face just before God says, “My covenant is with you.”

5 No longer shall your name be called Abram, but your name shall be Abraham, for I have made you the father

of a multitude of nations. 6 I will make you exceedingly fruitful, and I will make you into nations, and kings shall

come from you.

v. 5 Abraham’s name communicates God’s promise---he is marked by God’s promise. The name Abram

means “exalted father” and God changes it to Abraham, meaning “father of a multitude”. There is so much here.

v. 5 [As already mentioned earlier]...Abram, “exalted father”, becomes “father of a multitude”. There is

progression here. This is one reason that I believe the covenant mentioned here in chapter 17 is the same

covenant as chapter 15 (and originally seen back in chapter 12 prior to officially being a covenant). Some

teach that there are multiple covenants but I just do not think that’s what is going on. I think it is more

likely that the covenant God made with Abram is now being expanded. He is revealing a new feature of the

covenant with Abram (now Abraham). There is room for disagreement here.

v. 5 “I have made”. Notice again that God is the One doing the work. There is a heavy emphasis on His

promise, His work. (v.1, v.2, v.4, v.5, v.6, v.7, v.8) This is so important for our text today and for the whole

Biblical storyline. God is the One doing the work.

v. 6 On that note, notice God’s statement” “I will make you exceedingly fruitful.

” Compare that with His statement to Adam and Eve in the Garden,

“Be fruitful and multiply and fill the earth and subdue it…”

(Gen. 1:28) and then to Noah post-flood,

“Be fruitful and multiply and fill the earth.

” (Gen. 9:1). There may be some connection here. Adam and Noah: Be fruitful and multiply. Abraham: I will make you

exceedingly fruitful. Where Adam and Noah failed, Abraham will succeed…but it will be GOD’S DOING,

not his.

This may be a stretch to say, so I am not trying to say anything definitive here. But I wonder if

there is a connection between what’s going on here and then what is being said by Jesus in John

15:5. Here in Genesis 17, God is saying HE is the One who will make Abraham exceedingly

fruitful. The emphasis is on God. In John 15:5, Jesus says,

“I am the vine; you are the branches.

Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do

nothing.” So we see God in both the Old and New Testament pointing to our fruitfulness being

tied to Him. Obviously, here in Genesis 17 “fruitfulness” is referring mainly to Abraham

becoming a multitude of people and in John 15:5 “fruitfulness” is mainly referring to a life well

lived in relation to God and others---love, joy, peace, patience, kindness, goodness, gentleness,

faithfulness, and self-control. The principle is the same, however.

v. 6 Another beautiful thing to notice in verse 6…kings will come from Abraham. This is so powerful! Just

to mention a few kings who will come from Abraham…King David, King Solomon, and JESUS the King

of Kings.

“And when they could not find them, they dragged Jason and some of the brothers before the city

authorities, shouting, “These men who have turned the world upside down have come here also,

and Jason has received them, and they are all acting against the decrees of Caesar, saying that

there is another king, Jesus.” Acts 17:6-7

“On his robe and on his thigh he has a name written, King of kings and Lord of lords.

” Revelation 19:16

Application for verses 5-6:

1. OUR IDENTITY IS TIED TO GOD’S PROMISE. Think of the similarities with us today. What do we call

ourselves? Christians. The root word is Christ, who is Jesus, who is the promised One, the fulfillment of the

covenant to Abraham. You and I, in our title, take on a marking that communicates God’s promise. Abraham’s identity was tied to God’s promise, and so is ours. I want to encourage and remind you, as aChristian, you are not tied to your past, your present struggles, or even the mess-ups of tomorrow. No, we are tied to Christ---tied to Jesus. Abraham’s name does not mean “I took another wife”, or “I failed as a husband”, or “I sinned against God”...no, it means “father of a multitude”, a name marked with God’s seal. You and I, our names are not “Addict” “Adulterer”“Drunkard” “Liar” “Inconsistent” “Prideful”. No, our name is tied to our Good Shepherd, the King who laid His life down for our salvation.

“I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the

life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.”

Galatians 2:20

2. THE GOOD LIFE IS THE LIFE LIVED IN CONNECTION TO GOD. Fellowship with God breeds a

fruitful, well-spent life. Jesus is the vine and we are the branches. Whenever we get called home to be with

Him one day, we want to be able to say we have impacted others. True and lasting impact is intimately

connected, not to the amount of popularity, or money, or possessions we have, but rather to our connection,

our abiding, in Jesus. HE is the One who makes our lives exceedingly fruitful.”

7 And I will establish my covenant between me and you and your offspring after you throughout their

generations for an everlasting covenant, to be God to you and to your offspring after you. 8 And I will give to you

and to your offspring after you the land of your sojournings, all the land of Canaan, for an everlasting

possession, and I will be their God.

”9 And God said to Abraham,

“As for you, you shall keep my covenant, you

and your offspring after you throughout their generations.

v. 7 The nature of this covenant will be “everlasting” (a simple word with far-reaching implications. This

covenant will go on forever. It will stretch into eternity.) The covenant, in the immediate context, will go on

from generation to generation.

It certainly seems to be the case that the God of eternity was bringing heaven down here. You

cannot have an everlasting covenant without everlasting life and you cannot have everlasting life

without an everlasting God.

v. 7 The word “offspring” is worthy of our attention for a minute. This word “offspring” is “zera” (in

Hebrew) and another way it can be translated is “seed”

. Remember back to what I mentioned as our windshield as we drive through this text, Genesis 3:15. In Genesis 3:15, we see the same word (“zera”,seed, offspring). The same author, Moses (inspired by the Holy Spirit), wrote both statements. There seems to be a connection here.

Genesis 3:15 tells us that the offspring (zera, seed) of Eve will bruise/crush the head of the serpent.

Now we see that an everlasting covenant will be made with Abraham and his offspring (zera,

seed--same word).

v. 8 The everlasting covenant will include everlasting possession of land. This seems to have new heavens

and new earth implications. Obviously, Abraham and his offspring are promised, here, the land of Canaan.

It is land, we know from the rest of Scripture, that Abraham’s family, Israel, eventually controls…but not

forever. The Kingdom splits and conquering kingdoms carry Israel off into exile, right? So, this

“everlasting possession of land seems to point to a future day when all who are joined to the Abrahamic

Covenant will have the land of Canaan (and a whole lot more) in a better, more full, and restored way (new

heavens and new earth).

“Blessed are the meek, for they shall inherit the earth.

” Matthew 5:5

“The righteous shall inherit the land and dwell upon it forever.

” Psalms 37:29

v. 9 We do indeed see responsibility on Abraham’s part---God says to him,

“you shall keep my covenant”.

We already know that God had chosen Abraham and given him His promise. We know that Abraham

believed God (and God counted it to him as righteousness). And now, like a little earlier in the passage, we

see what seems to be a role that Abraham is to play. And there really is. There is indeed a required response

that is clear as day here in the text. This required response, however, is intimately connected with the

choosing of Abraham and with the declaration that he is righteous. I think we see this sort of thingdescribed way later, in the book of James. In James 2:26, we see that faith without works is dead. Evidence

that one has indeed been chosen by God and saved by God is that they obey God. Belief leads to actions.

So, what actions is the chosen and justified Abraham called to do here?

Application for verses 7-9:

1. ETERNAL LIFE DESERVES OUR DAILY ATTENTION. Anytime “everlasting” is mentioned, or

eternity, or forever, it would do us some good to pause…and meditate on forever. This is a forever covenant,

by the forever God, that you and I have grabbed hold of in Jesus. It is a gift we have received. Our lives will

never end. I think we would do well to think more often about our destiny of spending forever with God in

the new heavens and new earth. The dark cloud of “now” hangs over us daily, but there is so much joy to

be gained from casting our eyes to the glorious future that awaits us.

2. THE EARTH BELONGS TO JESUS AND HIS PEOPLE. In a very real sense, the earth is ours. Who are

the meek? All who are in The Meek One, Jesus. Who are the righteous? All who are in The Righteous One,

Jesus. This is encouraging to me for so many reasons. Example: We only have enough money to own a little

tiny piece of land and, though we will take some trips to see some cool places from time to time, there will

be so many places that go unseen on this side of eternity. BUT THERE WILL BE A DAY…a day when

exploration of the beautiful new heavens and earth can go on forever and ever. Meditating on our future

cures much present discontentment. Our abundant future eclipses our lacking present.

3. AS CHRISTIANS WE ARE CALLED TO GOOD WORKS. As people of the promise, we are called out of

darkness into light. Abraham was called to obey and so are we. We are called to good works. The good

works don’t save us, but we pursue them joyfully and naturally as people who have been chosen, called,

redeemed. One example (that we don’t have time to discuss in depth) is baptism. Baptism is a mark we

receive as believers in Jesus. Baptism does not save us, but we do it because we have been saved. It’s

something we are called to do as God’s rescued, redeemed, and now, obedient people.

10 This is my covenant, which you shall keep, between me and you and your offspring after you: Every male

among you shall be circumcised. 11 You shall be circumcised in the flesh of your foreskins, and it shall be a sign

of the covenant between me and you. 12 He who is eight days old among you shall be circumcised. Every male

throughout your generations, whether born in your house or bought with your money from any foreigner who is

not of your offspring, 13 both he who is born in your house and he who is bought with your money, shall surely

be circumcised. So shall my covenant be in your flesh an everlasting covenant. 14 Any uncircumcised male who

is not circumcised in the flesh of his foreskin shall be cut off from his people; he has broken my covenant.”

v. 10-11 Why circumcision? The short answer is…God said so. The longer answer is…this is a mark on the

male reproductive organ. This mark on the male body acted as a sign of the covenant. Think of the purpose

of a sign. Signs point. Signs give direction. (Example: Foosackly’s sign tells me that there is a Foosackly’s

closeby). So what did this sign communicate? Why did God choose this sign? Shout out to Matthew Sewell

(he and I were talking about this a couple years ago) and he says he got it from Bible scholar Tim Mackie

(and I am not sure where Tim Mackie got it from)...but it’s really good. This sign, this mark, served as a

reminder to Abraham and future generations that GOD would be the One to fulfill His promise to Abraham.

It was a visible mark that communicated, “What is impossible with man is possible with God.” (Luke

18:27) Think about it…these mark-taking instructions come after Abram and Sarai had taken matters into

their own hands and tried to make God’s promise happen for Him by making Hagar Abram’s second wife.

Now God is requiring a mark to be placed on Abraham’s body, a mark that communicates God’s ability to

keep His promise.

v. 12-13 Notice the covenant provision for anyone who took the mark. This is beautiful. Anyone outside of

Abraham’s bloodline who took the mark would share in the provisions of the covenant.

v. 14 To reject the sign was to reject the covenant and be cut off from the people of Abraham and the

promise of God.Application for verses 10-14:

1. GOD’S PROMISE IS FOR ANY WHO BELIEVE HIM. The Kingdom of God does not alienate on the

basis of ethnicity but rather on whether one believes God’s promise. Heaven will be multi-colored,

multi-ethnic. So, oh Lord, may our church begin to look more like this as time goes on. We want to be a

little microcosm of God’s kingdom here on earth. Heaven will not be all white, all hispanic, all black. The

Good News is for the nations, plural.

In conclusion…GOSPEL

This mark on the male body, along with Abraham’s name (“the father of a multitude”) pointed forward to a

day when this promise would be fulfilled. Initially, it is fulfilled in Isaac (sneak peak to next week). But that was not

all there was to the promise. Not by a long shot. Abraham would eventually become a great nation, just like God

said. And this great nation would bless the world. We know Isaac has a boy named Jacob (who is renamed “Israel”).

Jacob then has twelve sons and these twelve sons become the twelve tribes of Israel. From one of these tribes, Judah,

arises King David---who has a son, who has a son, who has a son (you get the point)---who has a son named Joseph,

who is the adopted father of JESUS. This Jesus was no ordinary human. He claimed to be God Himself come down

to earth. Jesus, fully human and fully God, lived a life of perfect obedience. Hebrews 4:15 says Jesus was tempted in

every way we are tempted, yet he never sinned. He was perfect. He lived the life we could never live (perfect

obedience to God), and then He did the unthinkable…He sacrificed His own life on a Roman cross. He died for our

sins and then, the backbone of our faith, three days later HE ROSE FROM THE DEAD.

This mark, circumcision, is a painful, bloody operation that communicated God’s promise. I want to argue

that circumcision was fulfilled in Jesus. New Testament authors speak of a circumcision of our hearts that must take

place in order for us to be joined to the promises of God. How can one have their heart circumcised? Answer: trust

in Jesus who underwent the most painful, bloody operation one can imagine for our salvation. It has always been

about Jesus. A mark, bloody and painful, that communicated GOD WILL DO IT. What happened on the cross?

What does Jesus say on the cross? IT IS FINISHED, in other words, GOD HAS DONE IT. Done what? Everything

necessary for you and I to be made right with our Father in heaven. Every single one of our past, present, and future

shortcomings, failures, bad things, and sins placed onto Jesus on that cross. Down into death He went…and OUT

OF THE GRAVE HE CAME, proving to be the Promised Offspring of Eve, the Promised Offspring of Abraham, the

Crusher of the serpent’s head. The Reverser of the curse. The One to put death in a casket. Purchasing our

everlasting salvation.

What is our responsibility? Have our hearts circumcised by believing in Jesus---receiving Him as the Gift

we need to be made right forever, to be restored and destined for the new heavens and new earth.

Church, you have trusted in Jesus, be reminded of your permanent status as a Heaven-destined member of

God’s family. Remember that HE is the One who will fulfill His promise. There will be a day when we are

celebrating together, forever, in the new heavens and new earth. We, too, have been marked by the

Promise-Keeper.

If you are here this morning, and you would describe your life as lost. You are aching for deliverance, for

restoration, for hope in this dark world we currently find ourselves in. You feel the weight of your wrongdoing

against God and you long for forgiveness, for healing, for wholeness. Talk to me, talk to someone around you. We

would love nothing more, this morning, than to introduce you to the One who has changed our lives. We would love

to introduce you to Jesus.

I want to end with the lyrics to a pretty popular worship song…we sing it often here.

God of Abraham, You're the God of covenant

And faithful promises

Time and time again

You have proven

You'll do just what You said

Though the storms may come, and the winds may blow, I'll remain steadfastAnd let my heart learn when You speak a word, it will come to pass

Great is Your faithfulness to me

Great is Your faithfulness to me

From the rising sun to the setting same, I will praise your name

Great is Your faithfulness

Great is Your faithfulness

Great is Your faithfulness to me.

I put my faith in Jesus

My anchor to the ground

My hope and firm foundation

He'll never let me down.

Pray.

Genesis 16

Genesis 15

Do you know what I’ve grown to learn about my own personal Christian life? Some of my lowest moments come on the cusp of my highest moments. It’s as if fear is the shadow of victory. There can be a Sunday morning when someone professes faith in Christ— joy fills the room, hope feels tangible— and yet, on the drive home, my heart is suddenly heavy with anxiety about the long-term health of the church.

The human heart is a weird thing. Even when God gives clear evidences of His faithfulness, our human reasoning doesn’t always calm the restless waters within us.

Well, at the start of our passage today, it seems Abram is experiencing something similar. After a remarkable victory of faith in which he powerfully defeats four great kings and their kingdoms with just 318 men, his heart “slows and spasms with doubt and fear.” The triumph was real. But so was the anxiety that followed.

But, notice how God responds. He doesn’t rebuke Abram. He doesn’t shame him. He doesn’t say, “After all I’ve done for you, why are you afraid?” Instead, he comes to Abram in a vision and says, “Fear not, Abram, I am your shield; your reward shall be very great.” God doesn’t minimize the fear and anxiety Abram is seemingly feeling at this point in time. No. he meets it head on. He speaks directly into the place of Abram’s fear. God meets fear with grace. He assure Abram that, with God as his shield, no ultimate harm can overtake him and that the reward ahead is very great.

Friend, God knows your heart better than anyone else. He knows the fears and anxieties you feel. And, like Abram, they’re likely crazy and irrational. But, God is willing to meet them head on with grace, truth, and hope, just like he did with Abram— “Fear not, [Christian], I am your shield; your reward shall be very great.”

The imagery of God being a shield is not isolated to Genesis 15. The word shield is used roughly 60-65 times throughout the Old Testament. About 15–20 of those directly describe God Himself as a shield. Most of them are found in the Psalms. This tells us that this imagery is one that ought to prompt worship within the hearts of God’s people! God is not merely a shield for Abram; He is “a shield for all who take refuge in him (Ps 18:30).”

In response to this promise, Abram asked, “O Lord GOD, what will you give me, for I continue childless, and the heir of my house is Eliezer of Damascus?” And Abram said, “Behold, you have given me no offspring, and a member of my household will be my heir.” So, God addresses Abram’s fears, and Abram responds with questions— “God, you speak of a reward. But what reward are you talking about? I don’t even have a son.”

Now, as we will see from this exchange, I don’t think Abram is being disrespectful here in the questions he’s asking God; I think he’s genuinely trying to reconcile the promises God has been making. He’s not shaking his fist at God; He’s genuinely trying to wrap his mind around what God has promised with what he can presently see.

I think that’s so important to note because I’ve had conversations with men before who I feel are so close to belief. They’re on the cusp of giving their heart and lives to Jesus. But they still have a lot of questions, and they’re reluctant to surrender their lives to Jesus because all of their questions aren’t answered. But, I think this passage shows us that it’s possible to believe God and still have questions for God. Questions don’t always reveal a lack of faith or belief.

Abram believed God, and it was counted to him as righteousness. But he still had questions. And God is not afraid of your questions; he invites you to ask.

So, think about where Abram is for a moment. When Abram was 75 years old, God called him to leave everything familiar and follow Him into an unknown land, with the promise that he would become a great nation. But, now, roughly 10-11 years have passed. In that decade, Abram has seen God move in profound way. He has heard God speak. He has experienced divine protection and miraculous provision. But, there’s still a link missing in the chain of God’s promise. God keeps speaking about Abram’s offspring. But there is no offspring. Every day that ticks by in another day Abram is left wondering how this promise will be fulfilled.

This New Years Eve, I had lunch with Brady at Dauphin’s. We were seated by the window on the 34th floor, talking about dreams and plans for the year ahead. As we talked, we watched several tugboats slowly maneuver a massive cargo ship out of the canal. It took more than thirty minutes just to turn that ship around. At several points we found ourselves asking, “Is it even moving?”

Friends, I think it would serve us well to be reminded that God often works at the pace of a tug boat, not a speed boat. From our vantage point, it can feel like nothing is happening. Like God has stalled out, like the ship hasn’t moved an inch. But beneath the surface, God is at work. Engines are roaring, lines are being pulled, and movement is happening. God is always sovereignly orchestrating all things for our good and His glory. He is always faithful, even when His faithfulness unfolds slowly. He is always working, even when His work feels invisible.

So, holding onto God’s promise, Abram is watching the days turn into months, and the months turn into years. He’s waiting, and he’s wondering. Somewhere in his heart he’s asking, “Lord, what exactly are You doing?” To which, the LORD responds, “This man shall not be your heir; your very own son shall be your heir.”And he brought him outside and said, “Look toward heaven, and number the stars, if you are able to number them.” Then he said to him, “So shall your offspring be.” God is saying, “No, no! You will have a son, and your sons will have sons. Your offspring will outnumber the stars in the sky!” And Abram believed the LORD, and he [the LORD] counted it to him as righteousness.

This verse, verse 6, is quote five times in the New Testament, which is more than any other verse in the book of Genesis. Which tells us how important it is to not skip it! Before God made a covenant with Abram, before circumcision entered the picture, before the law was given, Abram was counted as righteous by God because of his belief. Abraham "believed God, and it was counted to him as righteousness."

Now, there are two things I want us to take note of here in verse 6:

1. the phrase "believe God" and

2. (2) the phrase "it was counted to him as righteousness."

First, I want us to understand that there's a significant difference between believing God and believing in God. James says that "even the demons believe and shudder (Js. 2:19)." It's possible to believe in God and not believe God. There are people in my life (that I believe exist) that I don't believe. Timothy Keller said, "You can't believe God without believing in God, but you can believe in God without believing God." Unlike believing in God, believing God requires faith and trust in God's promises to you.”

I heard a helpful illustration this week that helps distinguish the difference of belief here.

Let's say there's a man skilled at walking on a tight rope, and one day he decides to walk across part of the grand canyon.

This becomes a big ordeal.

Red Bull and GoPro become sponsors of the event; it's broadcasted live on ESPN, and thousands of people gather around to watch him brave the Grand Canyon.

The moment finally arrives for him to step on the tight rope. But, before he makes his way across, he turns to the crowd and asks, "Who believes I can walk across this tight rope?"

In response, the crowd erupts, "We believe! We believe!"

He steps onto the rope and walks down and back with ease.

Once he makes it back, he proceeds to gets a wheel barrel and wheels it over to the tight rope. And before he steps on the rope once again, he turns to the crowd and yells, "Who believes I can wheel this barrel across the tight rope?"

Once again, the crowd erupts, "We believe! We believe!"

To no one's surprise, he walks down and back with ease.

He then takes a shovel and adds 500lbs of dirt to the wheel barrel and turns to the crowd and asks, "Who believes I can wheel this 500lbs of dirt across this tight rope?"

Almost instantaneously, the crowd erupts, "We believe! We believe!"

Again, he makes it down and back with ease.

The man then empties the wheel barrel and turns to the crowd, and asks, "Who believes I can take this barrel across the Grand Canyon with them sitting in it?"

The crowd falls silent. Not even a cricket chirped out of fear of being placed inside that barrel.

When their life was on the line (pun intended), they didn't trust the man's ability.

To believe God is to trust God. To believe God is to hop in God's wheel barrel, trusting him with your life and future. To believe God is to declare that he is trustworthy and reliable. To believe God is to trust that his promise to save us through His Son's death on the cross will come through. You can't believe God without believing in God, but you can believe in God without believing God.

So, do you believe God?

The second thing I want us to take note of is the phrase, "and it was counted to him as righteousness."

The word "counted" here is an accounting term, and it's the act of money being received as payment toward some end. Tim Keller gives the illustration of someone seeking to "lease to own" a home. A lease-to-own agreement is where you commit to renting a property with the option of buying the property before the lease runs out. And in some cases, when you decide to buy the property, you're able to apply those rent payments toward to purchase price of your home. So, when you choose to purchase your home, your rent payment will be credited to you as a mortgage payment. Your rent payments have a new status placed on them. They are no longer rent payments; they are mortgage payments. So, the Bible is saying that God credited Abram's belief as righteousness. Because Abram believed God, God treated his as if he were living a righteous life. And this was a righteousness that didn't inherently belong to Abram. It was a righteousness that was found outside of Abram that was freely given to Abram.

Let's make this personal. Do you believe that God sent His Son to die on the cross for you? Have you trusted in Jesus for your salvation? If your answer is yes, then through this belief, God views and treats you (right now) as if you are righteous. Your status has changed. You are justified before God. If your faith resides in Jesus, you aren't seen and treated by God as a sinner. You are seen as one who has never sinned before.

Look at verse 7, “And he said to him, I am the LORD who brought you out from Ur of the Chaldeans to give you this land to possess.” But he said, “O Lord GOD, how am I to know that I shall possess it?”

Again, questions don’t always reveal a lack of faith or belief. Abram believed God, and it was counted to him as righteousness. But he still had questions for God— “How am I to know that I shall possess it?”

In response to this question, God said, “Bring me a heifer three years old, a female goat three years old, a ram three years old, a turtle dove, and a young pigeon.” And he brought him all these, cut them in half, and laid each half over against the other. But he did not cut the birds in half. And when birds of prey came down on the carcasses, Abram drove them away.”

Now, there’s some explaining that we need to do here before we move further. What’s taking place here is a ancient near eastern covenant ceremony. During this time an animal would be cut in half, then both parties would pass between the pieces, which would symbolize, “May this happen to me if I break this covenant.” So, God and Abram are preparing to enter into a covenant together. God is formally vowing to fulfill the promises he’s made to Abram.

Now, I find the detail about the birds coming down to get the carcasses interesting. The birds of prey would defile the sacrifice and disrupt the ceremony. And I think Abram’s actions reveal to us how devoted he was to carrying out this covenant. He was actively participating in the covenant at hand, seeking to protect and carry out what God had initiated. But, as we see in verse 12, once the sun goes down, a deep sleep fell on Abram. And Abram’s work is done at this point. No more questions. No more gathering. No more sacrificing. No more driving away birds. Now, God speaks. Now God works. The LORD begins to speak to Abram, “Know for certain that your offspring will be sojourners in a land that is not theirs and will be servants there, and they will be afflicted for four hundred years. But I will bring judgment on the nation that they serve, and afterward they shall come out with great possessions. As for you, you shall go to your fathers in peace; you shall be buried a good old age. And they shall come back here in the fourth generation, for the iniquity of the Amorites is not yet complete.” So, as God is preparing to enter a covenant with Abram, he lays out for him specific details pertaining to his future. As he promises blessing, he also promises affliction. Part of the reward Abram and his descendants will experience will be found in and through hardship, hundreds of years of affliction.

Do you remember who the original audience of Genesis would have been? The book of Genesis was written under the inspiration of the Holy Spirit by Moses as he and God’s people wandered through the wilderness. It’s written to a people who were coming out of severe oppression in Egypt. So, this encounter should add color to the exodus story. Long before a whip was ever cracked in Egypt, God told Abram oppression would come. The oppression God’s people experienced in Egypt didn’t fall outside of God’s sovereign control; it was all a part of God’s good plan of redemption for his people.

So, listen. If God says something will happen, it will happen. If he says blessing is on the horizon, blessing is on the horizon. If he says persecution will come, persecution will come. If he promises forgiveness of sins, sins will be forgiven. If he promises to meet our needs, our needs will be met. If he promises to complete the good work he has begun in us, he will complete the good work he’s begun in us. If he promises to work together all things for the good of those who love Him and who are called according to his purpose, he will work all things together for good! If he promises to display his power through our weakness, he will display his power through our weakness. If Jesus has promised to go and prepare a place for us, he is preparing a place for us. If he promises to bring us to a place where there will be no more tears, pain, or crying, he will bring us to this place. If he promises to return again, he will return again. If he promises to judge all of humanity, he will judge all of humanity. What God says he will do, he will do.

So, God tells Abram what he will do for Abram and his offspring. “Then, when the sun had gone down and it was dark, behold, a smoking fire pot and a flaming torch passed between these pieces. On that day the LORD made a covenant with Abram, saying, ‘To your offspring I give this land, from the river of Egypt to the great river, the river of Euphrates, the land of the Kenites, the Kenizzites, the Kadmonites, the Hittites, the Perizzites, the Rephaim, the Amorites, the Canaanites, the Girgashites and the Jebusites.”

Notice that only God entered through the animals. Abram gathered and protected the animals in the sacrifice, sure. But, when it came time to ratifying the covenant, God alone passed between the pieces. Abram was active in protecting the sacrifice, but he was passive when the covenant was sealed.

What does this show us? It shows us that Abram entered into a covenant that was rooted on grace, not works. In walking through the pieces alone, God was essentially saying, “If this covenant fails, let me bear the consequences. If I don’t hold up my end of the bargain, let it be done to me what was done to these animals.”

Well, as you read through the rest of the Bible, you begin to find that Abram’s descendants do fail. They don’t keep up their end of the bargain often. But, God, time after time after time kept up his end of the bargain. He always did exactly as he said he would. And as we fast forward through the Bible to the life of Jesus, we see Jesus with his disciples on the night that he was betrayed. Moments before he would breath his last breath on the cross, he told his disciples, “This cup that is poured out for you is the new covenant in my blood.” And in the same way that the animals were torn in two that day with Abram, the veil of the temple was torn in two. And in the same way that the covenant God entered into with Abram was rooted in grace, the covenant he has entered into with us is rooted in grace. As Galatians 3:13 describes it, “Christ redeemed us from the curse of the law by becoming a curse for us.”

Genesis 14

”In the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of Goiim, 2 these kings 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). 3 And all these joined forces in the Valley of Siddim (that is, the Salt Sea). 4 Twelve years they had served Chedorlaomer, but in the thirteenth year they rebelled. 5 In the fourteenth year Chedorlaomer and the kings who were with him came and defeated the Rephaim in Ashteroth-karnaim, the Zuzim in Ham, the Emim in Shaveh-kiriathaim, 6 and the Horites in their hill country of Seir as far as El-paran on the border of the wilderness. 7 Then they turned back and came to En-mishpat (that is, Kadesh) and defeated all the country of the Amalekites, and also the Amorites who were dwelling in Hazazon-tamar.

8 Then 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 they joined battle in the Valley of Siddim 9 with Chedorlaomer king of Elam, Tidal king of Goiim, Amraphel king of Shinar, and Arioch king of Ellasar, four kings against five. 10 Now the Valley of Siddim was full of bitumen pits, and as the kings of Sodom and Gomorrah fled, some fell into them, and the rest fled to the hill country. 11 So the enemy took all the possessions of Sodom and Gomorrah, and all their provisions, and went their way. 12 They also took Lot, the son of Abram’s brother, who was dwelling in Sodom, and his possessions, and went their way.

Let’s pause here for a moment.  There’s a lot of names circulating here. So it might be helpful to quickly summarize what’s taking place here.

From the east, we have four kings, all of which are led by Chedorlaomer of Elam. These four kings serve as a regional superpower, if you will. In addition to these four kings, you also have five other local kings (Sodom, Gomorrah, etc).

It seems that for 12 years, these local kings had been subject to Chedorlaomer. But in year 13, they rebelled. They were done paying tribute to the bigger regions. So, in year 14, Chedorlaomer and his allies take action. They sweep through the whole region, defeating multiple people along the way (this signifies to us how organized, powerful, and unstoppable these leaders were).

Then these five kings meet the four kings in the Valley of Siddim, which is near the Dead Sea. If we’re going off of numbers, we would think that five kings are better than four kings. But, the four kings win decisively, which leads to a total collapse of Sodom and Gomorrah. Their kings flee in panic as their cities are plundered of all their possessions; some fall into pits while others escape into the hills.

And caught in the crossfires of someone else’s war is Lot. Carried away with all he owns, he has become a captive of a war he never chose.

Let’s continue reading.

“13 Then one who had escaped came and told Abram the Hebrew, who was living by the oaks of Mamre the Amorite, brother of Eshcol and of Aner. These were allies of Abram. 14 When Abram heard that his kinsman had been taken captive, he led forth his trained men, born in his house, 318 of them, and went in pursuit as far as Dan. 15 And he divided his forces against them by night, he and his servants, and defeated them and pursued them to Hobah, north of Damascus. 16 Then he brought back all the possessions, and also brought back his kinsman Lot with his possessions, and the women and the people.”

So, it seems that as all of this is taking place, Abram is chilling, quietly living by faith in a distant land. But, once Abram catches wind about all that’s happened to Lot, he takes action. He led his 318 men out into pursuit of Lot. He locates Lot, divides his forces against Lot’s oppressor, and defeats them, and then he chases them down like a bunch of little scardy-cats.

NO PROBLEM IS BIGGER THAN GOD

There’s so much beauty in the Bible whenever you read it slowly. There are details hidden in the text like gold hidden in a stream. Those who stumble upon them stumble upon the riches of God. One of these nuggets is the intentional detail about how many men were on Abram’s team here. He led out 318 trained men who were born of his house. That’s a significant contrast between the four powerful armies that were sweeping through the land. You have the best of the best of four different kingdoms vs the best of those born in Abram’s home. That would be like me, Truett, Ann Clayton, and George playing the Seahawks in the Super Bowl. Yet, God has always been able to do more with less. Abram didn’t have an army? Didn’t matter. Abram didn’t have a city? Didn’t matter. Abram didn’t have a throne? Didn’t matter. Abram had God who formed the hills and valleys on his team, and that’s all that mattered. These worldly powers and kings stood no match against God’s chosen man, Abram. God can do big things through small people who trust him.

17 After his return from the defeat of Chedorlaomer and the kings who were with him, the king of Sodom went out to meet him at the Valley of Shaveh (that is, the King’s Valley). 18 And Melchizedek king of Salem brought out bread and wine. (He was priest of God Most High.) 19 And he blessed him and said,

“Blessed be Abram by God Most High,

Possessor of heaven and earth;

20  and blessed be God Most High,

who has delivered your enemies into your hand!”

And Abram gave him a tenth of everything. 21 And the king of Sodom said to Abram, “Give me the persons, but take the goods for yourself.” 22 But Abram said to the king of Sodom, “I have lifted my hand to the Lord, God Most High, Possessor of heaven and earth, 23 that I would not take a thread or a sandal strap or anything that is yours, lest you should say, ‘I have made Abram rich.’ 24 I will take nothing but what the young men have eaten, and the share of the men who went with me. Let Aner, Eshcol, and Mamre take their share.”

What takes place here is fascinating, profound, and (if we’re honest) a little mysterious. We’re presented a contrast between Abram’s interaction between two kings: Melchizedek the king of Salem (which many believe is Jerusalem) and the king of Sodom.

Melchizedek is one of the most mysterious characters in all of the Bible. He appears briefly here in Genesis 14, then again in Psalm 110, and is referenced six times in the book of Hebrews. Despite his brief appearance here in Genesis, he plays a key role in New Testament theology.

Because of this, I think it would be beneficial to slow down for a moment. Let’s take our mouse and double click on the man, Melchizedek, to see what’s going on here. Let’s begin with the simple question, “What do we know about Melchizedek just from this passage alone?” Well, first, we know that long before the law was given, Melchizedek is described as a priest of God Most High (v.18). We know he is king of Salem, which many believe could be Jerusalem (v.18). We know he brought Abram’s army bread and wine while Sodom’s king did not (v.18). We know he spoke a blessing over Abram while Sodom’s king did not (v.19-20). We know Abram treated Melchizedek as a priest (long before a priestly order in the law) by giving him a tenth of everything (v.20). And we know nothing about his genealogy (which is significant. In a book that loves genealogies, this omission is loud. Anyone who matters to the covenant storyline, we know who they descend from!)

Now, from this brief encounter between Abram and Melchizedek, David in Psalm 110 points ahead and begins to describe the coming Messiah as “a priest forever after the order of Melchizedek.” In other words, David is saying that there is a coming king who will be a victorious ruler and eternal priest who will descend from the line of Melchizedek.

But what does that mean?

Well, the author of Hebrews, at the end of Hebrews 6, says, “We have this as a sure and steadfast anchor of the soul, a hope that enters into the inner place behind the curtain, where Jesus has gone as a forerunner on our behalf, having become a high priest forever after the order of Melchizedek.”

So, the author of Hebrews is saying that Christians have an immovable hope… not because of anything we’ve done, but because of who Jesus is! In Jesus, our hope is secure because Jesus is our eternal priest, a high priest forever after the order of Melchizedek. A priest served as an intercessor between God and his people. He represented the people before God and helped maintain their relationship with him. Think about an intercessor as a bridge. Someone who makes access possible. Someone who helps you talk and interact with someone else. A priest would be like a bridge between God and his people, helping them stay close to him.

The Old Testament priest had several key responsibilities. He was charged with:

1. guarding the tabernacle or temple, making sure the congregation and the furnishings were safe (Num. 3:5-10)

2. “offering sacrifices and gifts on behalf of the people to reconcile them to God (Ex. 29:38-42; Lev. 1-5, 16, 23),” and

3. teaching God’s people God’s law (Lev. 10:11).

So, when we’re told that Jesus is our high priest, we’re being told something incredibly practical and comforting. We’re being told that Jesus is our intercessor with God. He is our bridge to God. He is our representative before God. He is the one who guards and protects the temple, which is you and me, the church (Eph. 2). He is the one who has offered the perfect sacrifice to God on behalf of our sin, which was himself. He is the one who teaches God’s law to the hearts of his people. This is why our hope is immovable! It’s immovable because it’s anchored in Jesus, the high priest forever after the order of Melchizedek!

Many people in this world are caught in a storm. They’ve thrown out an anchor, hoping it will catch on something—anything—but the rope is too short. The anchor never reaches the ocean floor, so the soul keeps drifting, keeps grabbing, keeps fighting. But the deeper you go into Scripture, the longer the rope becomes. The longer you linger over the gospel, the more line is let out. The longer you fix your eyes on Jesus, the farther the anchor descends. And the moment your heart truly sees this—that Jesus is our high priest forever—the anchor finally reaches the depths. It grips the bedrock beneath the waves. The storm may still rage above, but now the soul is held fast. That’s when hope becomes sure. That’s when Jesus becomes the immovable anchor of our souls.

Following this statement about our immovable hope in Jesus as our high priest, the author of Hebrews says at the start of chapter 7, “[1] For this Melchizedek, king of Salem, priest of the Most High God, met Abraham returning from the slaughter of the kings and blessed him, [2] and to him Abraham apportioned a tenth part of everything. He is first, by translation of his name, king of righteousness, and then he is also king of Salem, that is, king of peace. [3] He is without father or mother or genealogy, having neither beginning of days nor end of life, but resembling the Son of God he continues a priest forever.”

Notice what is said here at the end of verse 3– “He is without father or mother or genealogy, having neither beginning of days nor end of life, but resembling the Son of God he continues a priest forever.”

Don’t miss the intentional language here! Jesus doesn’t resemble Melchizedek; Melchizedek resembled Jesus. Melchizedek was intended to be a shadow of the one to come, Jesus. To resemble something, something has to already exist. So, for Melchizedek to resemble the Son of God, the Son of God had to already exist.

But, in verses 1-2, Melchizedek is described as both priest and king— “For this Melchizedek, king of Salem, priest of the Most High God…” This is an important detail because according to the law, priest couldn’t serve as a king and kings couldn’t serve as a priest. Priests came from the tribe of Levi, and kings came from the tribe of Judah. Priests were responsible for serving in the tabernacle/temple, offering sacrifices, and interceding for God’s people, and kings were responsible for governing and leading the people as God’s anointed ruler. When king Saul offered sacrifices himself without waiting for Samuel, he violated God’s order, which led to him losing his kingdom (1 Sam 13:8-14). When king Uzziah attempted to burn incense in the temple, he was struck with leprosy because he violated God’s order (2 Chron. 26:16-21). Yet, here we find Melchizedek being treated as a priest and declared as a king.

This tension was intended to show us how the Messiah would be priest and king, our advocate and our ruler, the one we trust and the one we obey.

But, noticed the character of this priest/king highlighted by the name of Melchizedek. Melchizadek means “king of righteousness,” and Salem means “king of peace.”

So, if Melchizedek serves as a shadow of Jesus, that means Jesus is a righteous king. He is the embodiment of right living, the source of righteousness. Unlike all other kings, he is not flawed or broken. He is “holy, innocent, unstained, separate from sinners, and exalted above the heavens (Heb. 7:26).” Paul tells us, "For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God." So, where all other kings and rulers demand like the king of Sodom, Jesus (the righteous king) freely gives like Melchizedek, the king of righteousness.

In addition to being the king of righteousness, he is also the king of peace, as indicated by the name, Salem. All who dwell in his holy city will dwell in peace. In Jesus, we find peace with God, peace with his people, and peace in all seasons of life. Because Jesus is our high priest, our relationship with God has been restored. For those who are in Christ, there is no hostility between them and God. Romans 5:1 says, “Therefore since we have been justified by faith, we have peace with God through our Lord Jesus Christ.” But then we find that peace with God leads to peace with God’s people. Jesus is our peace. And those who have peace with God find that Jesus offers them an internal peace that surpasses all understanding. The promised Messiah came to bring to his people the gift of righteousness and peace.

Now, notice how the author of Hebrews describes Melchizedek in verse 3, “He is without father or mother or genealogy, having neither beginning of days nor end of life, but resembling the Son of God he continues a priest forever.” I mentioned this briefly a moment ago, but I think the author of Hebrews is highlighting the eternal nature of the Son of God, and he does this by drawing our attention to how Melchizedek didn’t inherit the role of a priest. Unlike every other priest in the Bible, there is no Biblical reference to the lineage of Melchizedek, which means his priesthood wasn’t inherited by someone else. Melchizedek’s position as priest didn’t depend upon the institution of the Levitical priesthood. It transcended above it, existing before it, and it has no indication of it ever ending. So, like Melchizedek, Jesus’ priesthood was not inherited from someone else, nor was it transferred to someone else.

Now, as you continue to read, the author of Hebrews begins to highlight how Abram gave tithes to Melchizedek, which highlighted Melchizedek’s greatness. The revered patriarch of Israel paid Melchizedek a tenth of his spoils from victory, not out of obedience to the law (the law wouldn’t exist for another 430 years) but out of respect and awe, which implies Melchizedek is greater than Abraham. Melchizedek was greater than Abram, which means he is greater than the Levitial priesthood that would later come from Abram. And, if Melchizedek was intended to be a shadow of the one to come, then that means that Jesus is greater. Jesus is not a temporary king; he is the eternal king. He is not a temporary priest; he is the eternal high priest.

Now, side note. Can we learn something from Abram’s approach to money here?  Absolutely!! No command is given, and yet Abram freely gives a tenth of all he has to Melchizedek. His generosity is voluntary, not coerced. It’s an act of worship, a response to God’s blessing on his life. Friends, we don’t give to receive; we give because we’ve received. Abram’s generosity didn’t create God’s blessing; it revealed it! And at the same time, he refuses the wealth of Sodom. He turned away from one king’s riches and places his treasures before another! Brothers and sisters, we shouldn’t cling too tightly to the things of this world. All who have been blessed by God Most High ought to be eager to bless others! We ought to hold wealth with open hands, never being mastered by it!

Now, as we close, I want to draw our attention back to the gift Melchizedek brought to Abram. Weary from their journey, Melchizedek offers them bread and wine.

On the night that Jesus was betrayed, what did Jesus offer his disciples? Bread and wine.

Melchizedek’s gift of bread and wine was a shadow of a greater bread and wine that the Son of God would offer one day. In the same way that Melchizedek offered Abram bread and wine in the Valley, Jesus offered us a better bread and wine, his body.

On the night he was betrayed, Jesus took the bread, and when he gave thanks, he broke it and gave it to them, saying, “This is my body, which is given for you. Do this in remembrance of me.” And likewise the cup after they had eaten, saying, “This cup that is poured out for you is the new covenant in my blood.”

Church, we have a great high priest who willingly gave himself as the once-for-all sacrifice for sin. Where priests would stand daily at his service, repeatedly offering the same sacrifices, which can never take away sins, Jesus came and offered for all time a single sacrifice for sins (Heb. 10:11-14), so that our sins might be forgiven (Heb. 10:18).” And that sacrifice was himself. He is the great high priest and the spotless sacrifices.

Are any of you tired and weary today from battle? Are any of you beaten down and exhausted? Are any of you heavy-laden with the guilt of sin and shame?

Come to Jesus’ table and have your fill today. Jesus offers you a bread and wine that will never run out. The king of righteousness offers you his righteousness. The king of peace offers you his peace. With him, you will find joy and life forever.

DISCUSSION QUESTIONS:

1. Why do you think Scripture intentionally tells us the exact number of Abram’s men (318)? How does Abram’s victory challenge our assumptions about strength and security? How does this passage encourage trust when obedience feels risky or impractical?

2. How are Melchizedek and the king of Sodom presented differently in this passage?

3. Why is the absence of genealogy for Melchizedek so important?

4. Why is it significant that Melchizedek is both king and priest?

5. How does Melchizedek help us understand the role of Jesus more clearly?

6. How does Jesus being our high priest provide comfort and assurance?

7. Why is Melchizedek’s offering of bread and wine so significant in light of the New Testament?

Genesis 13

In our passage today we will begin to see how God wasn’t finished with Abram.

In last week’s passage, Abram made some dumb decisions. But God was faithful despite them. As Abram sought to sabotage God’s call and blessing on his life, God continued to carry out his good will and plan for Abram’s life.

So, as we begin looking at our passage today, I want to remind you that God is faithful to carry out the work that he began in you. At various points in your life, it will seem like your greatest enemy is you. There will be moments in your life when your faith is clouded by fear. There will be moments when your heart will be a paradoxical mixture of self-reliance and trust in God. But, like Abram and Sarai, there is grace for you. Your lowest moments don’t have to be what defines you.

Christian brothers and sisters, your identity doesn’t reside in your failures; your identity resides in the one your faith resides. It’s safe and secure in Christ.

Let’s dive into our passage today and begin to look at what happens in Abram and Sarai’s life after their blunder in Egypt.

“1 So Abram went up from Egypt, he and his wife and all that he had, and Lot with him, into the Negeb.

2 Now Abram was very rich in livestock, in silver, and in gold. 3 And he journeyed on from the Negeb as far as Bethel to the place where his tent had been at the beginning, between Bethel and Ai, 4 to the place where he had made an altar at the first. And there Abram called upon the name of the Lord. 5 And Lot, who went with Abram, also had flocks and herds and tents, 6 so that the land could not support both of them dwelling together; for their possessions were so great that they could not dwell together, 7 and there was strife between the herdsmen of Abram’s livestock and the herdsmen of Lot’s livestock. At that time the Canaanites and the Perizzites were dwelling in the land.”

RETURN TO WHERE IT BEGAN

Let’s pause here for a moment because there’s a few things quietly working behind the scenes here that are worth our attention.

Notice where Abram goes. He doesn’t go forward; he goes backwards. He goes back to the place where he built his first altar. He journeys “into the Negeb,” then continues on “as far as Bethel to the place where his tent had been at the beginning between bethel and Ai, to the place where he had made an altar at the first.” These aren’t random landmarks. These are all places in the promised land of Canaan. Every step Abram took led him further back into the land of promise, the place where this all began. He’s returning to where he first met God in worship in order to “call upon the name of the LORD.” After an embarrassing moment of failure that was marked by fear, he doesn’t run forward to prove himself. He turns back to remember. He returned to where it all began in order to “call on the name of the LORD,” which is an outward cry out to the LORD in worship and prayer.

This journey he’s making is a spiritual recalibration; it’s a display of humble repentance. He’s acknowledging his failures and placing himself back under God’s authority.

Friends, listen. There’s wisdom and application for us here today.

When we drift, when our hearts wander, it would serve us well to follow Abram’s example here. Like Abram, it would serve us well to return to where we started. Return to that place when Christ gripped your heart for the first time and you were awakened to a devoted love for Jesus. In heeding to the warning extended to the church in Ephesus in Revelation, we don’t want to abandon the love we had at first. When fear grips our hearts and we fail miserably, we pack our bags and return to the simple place of early mornings, humble hearts, and open Bibles. It would serve some of us well to fall on our face before the LORD and plead for him to stir back up in us a burning love for Jesus and his glory!

Do you feel dry? Do you feel distant? You’ve never drifted too far to return to where you began. Abram returned to where he began to call on the name of the LORD.

The second thing I want us to notice here in these first few verses is the state of Abram and his family at this point in time.

STRUGGLE WITH MUCH

We haven’t talked much about Lot at this point in time. But Lot is Abram’s Nephew. In Genesis 11:27, we learn that Abram’s brother Haran passed away, which explains why Lot is closely linked to Abram early on. Abram, who doesn’t have any children of his own at this point in time, has likely become Lot’s protector and provider.

So, here at the start of chapter 13, we see that both Abram and Lot are doing really well when it comes to worldly possessions. Coming out of Egypt, they aren’t lacking much—“Now Abram was very rich in livestock, in silver, and in gold… And Lot, who went with Abram, also had flocks and herd and tents, so that the land could not support both of them dwelling together; for their possessions were so great that they could not dwell together.”

Now, pause. Really quick.

I had the question this week of where did all of this wealth come from? Is this wealth a direct result of Abram’s time in Egypt? Or was he wealthy beforehand? I think the answer is somewhere in the middle. Genesis 12:5 tells us, “Abram took Sarai his wife, and Lot his brother’s son, and all their possessions that they had gathered, and the people that they had acquired in Haran, and they set out to go to the land of Canaan.” So we see that Abram didn’t lack much at this time. It seems he had gathered quite a bit of possessions before entering Egypt. But, we also see in verse 16 that Pharaoh “dealt well with Abram, and that he had sheep, oxen, male donkeys, male servants, female servants, female donkeys, and camels.” So it seems that Abram possessed much when he went into Egypt, but it also seems that he left Egypt with more. And, because of their abundance of riches, conflict arose. The land could not support both of them dwelling together; “for their possessions were so great that they could not dwell together, and there was strife between the herdsmen of Abram’s livestock and the herdsmen of Lot’s livestock.”

Please do not miss how all of their strife in this moment centers around an abundance of resources. At the end of chapter 12, famine brought difficulties. But at the start of chapter 13, abundance brought difficulties.

Please do not overlook this simple truth: suffering brings challenges, but so does prosperity. Having empty pockets is hard, but having full pockets is hard, too. As Kent Hughes puts it, “Abram’s and Lot’s prosperity, rather than pulling them together, divided them.”

We’re all tempted to think that if we could only make more, then our problems will fade away. “If only I made more money… if only I had a bigger house… a nicer car… a larger yard.” Our hearts long for more, but more is not always better. As our possessions multiply, our stomachs may stop growling, but our hearts aren’t guaranteed to find rest. Instead, they discover a new kind of ache, the quiet groaning that often comes with material abundance.

Difficulties and blessings don’t hinge on how much we have in our bank account, which is why the author of Hebrews says, “Keep your life free from love of money, and be content with what you have, for he has said, ‘I will never leave you nor forsake you.” Godliness with contentment is great gain (1 Tim 6:6-8). We talked about this last week, but Paul demonstrates this well in Philippians 4:11-13 when he says, “I have learned in whatever situation I am to be content.” Contentment flows out of understand that our external circumstances don’t have to effect our internal reality. Our possessions don’t have to possess us.

SEEKING PEACE AT ALL COST

Abram’s difficulties at this point and time hinge directly on the reality that he and Lot have a lot. And let’s look at how Abram responds to the issue at hand,

“8 Then Abram said to Lot, “Let there be no strife between you and me, and between your herdsmen and my herdsmen, for we are kinsmen. 9 Is not the whole land before you? Separate yourself from me. If you take the left hand, then I will go to the right, or if you take the right hand, then I will go to the left.” 10 And Lot lifted up his eyes and saw that the Jordan Valley was well watered everywhere like the garden of the Lord, like the land of Egypt, in the direction of Zoar. (This was before the Lord destroyed Sodom and Gomorrah.) 11 So Lot chose for himself all the Jordan Valley, and Lot journeyed east. Thus they separated from each other. 12 Abram settled in the land of Canaan, while Lot settled among the cities of the valley and moved his tent as far as Sodom. 13 Now the men of Sodom were wicked, great sinners against the Lord.”

The first thing I want to remind us of here is the fact that God had promised all of this land to Abram, not Lot. Yet, Abram, for the sake of peace, offers to Lot first choice of the land. He offered to Lot something that wasn’t promised to him.

There was a pastor I listened to this week who tried to convince his church that Abram is acting cowardly here. He sought to paint Abram as a cowardly man who was afraid of conflict, a man who fearfully let Lot take advantage of him. And the application was that we have to be willing to address issues and fight for what’s right.

I couldn’t disagree more with what this man was saying. Abram isn’t acting cowardly; he’s acting godly. In the next chapter, we’re going to see Abram literally lead his forces out to set Lot free from captivity. So, when needed, Abram isn’t afraid to fight. When a family member is in trouble, Abram will puff his chest and draw his sword. But this just simply wasn’t a time to fight. This wasn’t a time to insist on his own way. Abram was willing to fight for his people, but not with his people. Abram loved Lot and desired to be at peace with Lot. Therefore, he was willing to lay down his own wants and desires for the sake of peace. Abram is displaying to us true humility and meekness. He’s displaying to us what a Godly man should look like. Philippians 2:3-4 says, “Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. Let each of you look not only to his own interests, but also to the interest of others.” So, meekness isn’t weakness; it is power under control. It is a willingness to lay down your own wants and desires for the good of another. Sometimes in life conflict will arise, and you will be faced with a choice: Do you want to be right or do you want peace?

Some of us would rather hold on to strife than seek out peace. But Abram went out of his way to address the heart of the matter, and he intentionally sought to eliminate the issue at hand. “Let there be no strife between you and me,” Abram said to Lot. Then he humbly and willingly let Lot decide which direction he wanted to go— “If you take the left hand, then I will go to the right, or if you take the right hand, then I will go to the left.”

But, notice what Lot did in this moment in verse 10– “Lot lifted up his eyes and saw that the Jordan Valley was well watered everywhere like the garden of the LORD, like the land of Egypt, in the direction of Zoar. So lot chose for himself all the Jordan Valley, and Lot journeyed east.  Thus they separated from each other. Abram settled in the land of Canaan, while Lot settled among the cities of the valley and moved his tent as far as Sodom. Now the men of Sodom were wicked, great sinners against the LORD.”

Lot chose the better option for himself. Where Abram laid down his preferences and wants, Lot did not. Where Abram gave, Lot took. Abram chose selflessness, Lot chose selfishness. And I want you to notice the intentionality on Moses’ end in recording the detail of Lot’s proximity to Sodom… a land full of men who were wicked, great sinners against the LORD.

We will see this more as we progress throughout this book, but there is danger that comes from proximity to wickedness. Sodom was not a good place to be. And lot moved close. The Bible elsewhere says, “Bad company corrupts good character (1 Cor. 15:33).” What this teaches us is that our beliefs, values, and actions will eventually begin to be shaped by those we’re closest to. Proverbs 13:20 says, “Whoever walks with the wise becomes wise, but the companion of fools will suffer harm.” So, “Blessed is the one who does not walk in the counsel of the wicked (Ps. 1:1).”

BLESSED IS ABRAM

Following this exchange, the LORD addresses Abram— “14 The Lord said to Abram, after Lot had separated from him, “Lift up your eyes and look from the place where you are, northward and southward and eastward and westward, 15 for all the land that you see I will give to you and to your offspring forever. 16 I will make your offspring as the dust of the earth, so that if one can count the dust of the earth, your offspring also can be counted. 17 Arise, walk through the length and the breadth of the land, for I will give it to you.” 18 So Abram moved his tent and came and settled by the oaks of Mamre, which are at Hebron, and there he built an altar to the Lord.” Here the LORD is continuing to lay out for Abram his plan. Look in all directions. The land you are walking on will soon be yours. An “heir of the world (Rom 4:13),” you will soon become. Reach down and grab the dirt. Look at how many grains of sand there are. So too will your offspring. I am going to do great things in and through you. And although Abram has no son at this time and this land didn’t belong to him, Abram trusted God, and he continued to worship God by building another altar to God.

What a stark contrast between last weeks passage. In last weeks passage, Abram tries to take matters into his own hands. In this weeks passage, Abram trusts.

As we land the plane today, I want to land the plane on the gospel by revisiting Philippians 2– “3 Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. 4 Let each of you look not only to his own interests, but also to the interests of others. 5 Have this mind among yourselves, which is yours in Christ Jesus, 6 who, though he was in the form of God, did not count equality with God a thing to be grasped, 7 but emptied himself, by taking the form of a servant, being born in the likeness of men. 8 And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. 9 Therefore God has highly exalted him and bestowed on him the name that is above every name, 10 so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, 11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.”

Abram’s selfless actions of putting Lot first were a shadow of what was to come in and through Jesus. In the same way that Abram didn’t act out of selfish ambition, Jesus didn’t act out of selfish ambition. In the same way that Abram looked to the interest of others, Jesus looked to the interest of others. In the same way that Abram laid down that which rightfully belonged to him, Jesus laid down that which rightfully belonged to him. Jesus emptied himself, taking on the form of a servant, being born in the likeness of men, humbling himself to the point of death, even death on the cross. And in the same way that God blessed Abram after Abram laid down that which rightfully belonged to him, the Father exalted Jesus, bestowing on him the name that is above evert name, the name that every knee should bow and tongue should confess as Lord. Jesus is the offspring of Abram in which all the nations will be blessed. Through faith in him, people from all over the world can become descendants of Abram, recipients of this promised blessing!

DISCUSSION QUESTIONS:

1. Abram responds to failure by going back to the place of his first altar. What does “returning to where you began” look like in your own walk with Christ? What tends to keep us from doing this when we fail?

2. Abram and Lot experience conflict not because they lack, but because they have abundance. How have you seen blessing or comfort create spiritual danger or relational strain—either personally or culturally? What does biblical contentment look like in seasons of “much”?

3. Abram gives up what was rightfully his for the sake of peace, while Lot chooses what looks best for himself. How do we discern when we are called to lay down our rights for peace and when we are called to stand firm? What makes that so difficult?

4. Abram’s selflessness points forward to Christ’s humility in Philippians 2. How does seeing Jesus as the greater and truer Abram reshape the way we view sacrifice, trust, and obedience in our own lives?

Genesis 12:10-20

“[10] Now there was a famine in the land. So Abram went down to Egypt to sojourn there, for the famine was severe in the land. [11] When he was about to enter Egypt, he said to Sarai his wife, “I know that you are a woman beautiful in appearance, [12] and when the Egyptians see you, they will say, ‘This is his wife.’ Then they will kill me, but they will let you live. [13] Say you are my sister, that it may go well with me because of you, and that my life may be spared for your sake.” [14] When Abram entered Egypt, the Egyptians saw that the woman was very beautiful. [15] And when the princes of Pharaoh saw her, they praised her to Pharaoh. And the woman was taken into Pharaoh’s house. [16] And for her sake he dealt well with Abram; and he had sheep, oxen, male donkeys, male servants, female servants, female donkeys, and camels.

[17] But the LORD afflicted Pharaoh and his house with great plagues because of Sarai, Abram’s wife. [18] So Pharaoh called Abram and said, “What is this you have done to me? Why did you not tell me that she was your wife? [19] Why did you say, ‘She is my sister,’ so that I took her for my wife? Now then, here is your wife; take her, and go.” [20] And Pharaoh gave men orders concerning him, and they sent him away with his wife and all that he had.”

TRUE FAITH WILL  ALWAYS BE TESTED

Before we dig into the details of our passage today, I want to direct our attention to how the author of Hebrews describes Abram: “By faith Abraham obeyed when he was called to go out to a place that he was to receive as an inheritance. And he went out, not knowing where he was going. By faith, he went to live in the land of promise, as in a foreign land, living in tents with Isaac and Jacob, heirs with him of the same promise. For he was looking forward to the city that has foundations, whose designer and builder is God.”

The book of Hebrews looks back on Abram’s life and describes it as a life marked by obedience and trust. “By faith he obeyed… He went out, not knowing where he was going… By faith he went.” He heard the voice of God, and his feet followed. He heard the promise of blessing, and he entrusted the One who spoke it. Without a map in hand, Abram packed up and followed the LORD in faith.

But, then we get to the opening words of our passage this week— “Now there was a famine in the land.”

What an interesting turn of events. As one commentator puts it, the grandeur of Abram’s calling collides with the harsh reality of his circumstances. As Abram packed up everything he had to obediently follow the LORD into the sunset of blessing, drought arrived. The land of promise dried up right before his eyes.

I’m not sure about you, but being starved in a foreign land far away from home doesn’t seem like a life of blessing. But does this not teach us the simple truth that faith is often tested? A blessed man is a tested man. Holiness is on the other side of fire.

James 1:2-4 says, “Count it all joy, my bothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing.” So, no one’s faith will ever go untested. The economics of God’s kingdom is that God often sanctifies us through trials. He uses hardships to make us more like him. The same God who calls us in faith sometimes leads us into famine, not to abandon us, but to shape us. He uses droughts and famines to grow us into fruit-bearing children.

I don’t want us to miss this truth. A life with Jesus is undoubtedly a life worth living. His burden is easy, and his yoke is light. There is unending joy, peace, and blessing that is found in a life with him. Obedience is always better than disobedience. But please understand that your faith will be tested.

So, perhaps you find yourself in a similar point in life as Abram. Perhaps your faith is being tested. Please know that you’re not alone. Not all hardships are a result of your bad decisions. In fact, some difficulties are a direct result of your good decisions. Some hardships might be a direct result of your obedience to Jesus. Faithful obedience does not exempt us from hardship; rather God often uses hardships to refine and strengthen our faith. Obeying God doesn’t mean life will always be easy. Sometimes hard things happen, and God uses hard things for our good.

Paul himself said, “…I have learned, in whatever situation I am, to be content. I know how to be brought low, and I know how to abound. In any and every circumstance, I have learned the secret of facing plenty and hunger, abundance and need. I can do all things through him who strengthens me (Phil 4:12-13).” As we follow Jesus in faith, there will be seasons of abundance, and there will be seasons of famine. But, the beauty of the Christian faith is that hardships don’t have to destroy us; they can mold us, making us perfect and complete, lacking in nothing.

A SOJOURNER IN EGYPT

As a result of this famine, Abram went down to Egypt to sojourn there, for the famine was severe in the land. So, due to hardship in his own land, Abram went to a neighboring country to sojourn there. To sojourn means to live in a land that is not your homeland.

I don’t want to get too political here today. But, I do want to draw our attention to the fact that we consistently find throughout the Old Testament instances of God’s people commanded to offer protection and care to the sojourner because of this moment right here.

Because Abram was provided protection and care when he was a sojourner, his descendants are to offer protection and care to those who come to find protection and care in their land.

• “You shall not wrong a sojourner or oppress him, for you were sojourners in the land of Egypt (Ex 22:21).”

• “The sojourner who sojourns with you shall be to you as the native among you, and you shall love him as yourself (Lev 19:34).”

God commanded his people to not only welcome the sojourner but to love, care, and protect the sojourner. So, as we navigate the complex and weighty conversation surrounding how we as Americans treat non-American citizens, may our tone, posture, and actions reflect what we see demonstrated to us in the Bible.

A TERRIBLE IDEA

Now, when Abram was about to enter Egypt, he said to his wife, “I know that you are a woman beautiful in appearance.” If we were to pause here, we would say that Abram is killing it! Sarai probably said, “Aww, you’re so sweet.”  But, Abram quickly loses all brownie points by what he said next— “I know that you are a woman beautiful in appearance, and when the Egyptians see you, they will say, ‘This is his wife.’ Then they will kill me, but they will let you live. Say you are my sister, that it may go well with me because of you, and that my life may be spared for your sake.”

Now, a couple of things.

First, Abram didn’t technically lie here. Sarai was his half-sister. We see Abram later explain in Genesis 20:12, “She is indeed my sister, the daughter of my father, though not the daughter of my mother, and she became my wife.” So, there are elements of truth in his words. But it was a truth that was bent, shaded, and arranged for self-preservation. His words may have been factual, but they weren’t faithful. They didn’t convey the whole truth.

The man who trusted God enough to leave his homeland in faith now covers his faith in fear. The bold confidence we see in verses 1-12 is suddenly eclipsed by what appears to be a lack of faith. It seems Abram has forgotten who it is he’s following. As Kent Hughes put it, “Abram stumbled because, when testing came, he forgot God. He did not disbelieve in God. He forgot how great God is. And forgetting God, he resorted to his own devices, his stealth and manipulation.”

Friends, we’re tempted to follow Abrams example here. When hardships come, we’re all tempted to let fear rule our lives. But fear will often lead us to do stupid things. We’re all tempted to believe that fear is a good lord, that safety lies in concealment, that half-truths are wiser than honesty, and that managing the story is more secure than trusting the God who is orchestrating the story.

So do you ever find yourself letting fear rule your life? Do you ever find yourself thinking that security is found in a masking of the truth? Do you ever find yourself thinking that falsehood is safer than truthfulness, that half-truths are wiser than complete honesty?

One of the greatest struggles when hardship comes isn’t necessarily reconciling whether or not we still believe in God, but reconciling whether or not we will continue submitting our ways to God.

A TERRIBLE IDEA LEADS TO TERRIBLE RESULTS

We don’t often realize how difficult it is to remain faithful under pressure. Under pressure, we often don’t notice how quickly self-preservation turns into self-promotion, and how easily, in the scramble to protect ourselves, we trample those around us. Let’s see how Abram’s plan works out.

“When Abram entered Egypt, the Egyptians saw that the woman was very beautiful. And when the princes of Pharaoh saw her, they praised her to Pharaoh. And the woman was taken into Pharaoh’s house. And for her sake, he dealt well with Abram; and he had sheep, oxen, male donkeys, male servants, female servants, female donkeys, and camels.”

So, Abram was right. The beauty of his wife had the whole town talking, and the news about her beauty had crept into the ears of the Pharaoh. And Pharaoh had to get this new “single lady” into his home. So, he takes her to be his wife.

I’m not sure this was a part of Abram’s plan. Abram’s life was spared, but his wife was lost. He enjoyed the abundance of sheep, oxen, donkeys, camels, and servants while his wife lived in the home of another man. No husband in his right mind would say this is a trade worth making. In the words of Tim McGraw, “Take my money, take my wallet. Take my credit cards. Here’s the watch that my grandpa gave me. Here’s the key to my car. Mister, give it a whirl. But, please, don’t take the girl.”

Abram’s plan to preserve his own life has backfired. Abram’s lie led to despair. The truth Abram sought to withhold has come back to bite him. As Philip Bethencourt puts it, “Just as Adam failed to protect Eve from the serpent’s lies, Abram fails to protect Sarai from Egypt and lies during the process.”

A GOOD GOD STILL WORKING OUT HIS GOOD PLAN

But, notice what happens to Pharaoh in verse 17– “But the LORD afflicted Pharaoh and his house with great plagues because of Sarai, Abram’s wife. So Pharaoh called Abram and said, ‘What is this you have done to me? Why did you not tell me that she was your wife? Why did you say, ‘She is my sister,’ so that I took her for my wife? Now then, here is your wife; take her, and go.’ And Pharaoh gave men orders concerning him, and they sent him away with his wife and all that he had.”

What a stunning moment of grace and faithfulness from the Lord here. God makes a promise, and he remains faithful to carry it out! God declares that Abram’s name will be made great, and almost immediately Abram begins doing everything he can to ruin it. God promises to form a great nation through him, and Abram nearly sabotages that promise by surrendering his wife to another man. Yet God is big enough to carry out his will despite our greatest efforts to destroy it. His good plan is not thwarted by human fear or failure. He is big enough and gracious enough to accomplish His purposes even when we seem determined to undo them. God will always be faithful, and our stupid decisions cannot destroy his good plan.

So God intervened on behalf of Abram and his wife Sarai. He brought a great plague to Pharaoh's home, which led to him learning that Sarai was the source of this affliction. Somehow the truth came to light: Sarai was Abram’s wife, and this covenant bond was the reason judgment had arrived at his door.

Side note: I think this reminds us that God cares deeply about marriage. A covenant union that was made in the eyes of the LORD is one that God holds in high regard. Even when human authorities fail to recognize it, God does not. What man overlooked, God saw. What man dishonored, God defended.

But notice how God acted on Abram and Sarai’s behalf. When Abram made a mess, God made a way. What Abram endangered, God protected. God preserved the promise Abram sought to jeopardize. Abram was foolish, but God was faithful. Abram and Sarai entered Egypt with minimal possessions in the midst of a great famine. They lied and got into some trouble. And, yet, God took care of them. And they ended up leaving Egypt with more than they came into Egypt with.

Is there comfort for us in this truth today? Perhaps the same could be said of you? Have you ever been an idiot? Have you ever done something you’re ashamed of? Have you ever regretted something you’ve done that was just plain stupid?

Your dumb decisions don’t have to be the end of the story for you… nor do someone else’s dumb choices have to be the end of the story for you. There is tremendous grace for you, just like there was tremendous grace for Abram and Sarai. Your worst decisions do not have to be the final word on your life, and someone else’s worst decisions do not have to be the end of your story either. The same grace that covered Abram and Sarai then is available to us today. God remains faithful, even when we do not.

DISCUSSION QUESTIONS:

1. Here we see famine directly follows Abram following the LORD in faith. How should this help shape the way we view hardships in life? How do we typically view hardship: as God’s absence, God’s punishment, or God’s refining work?

2. When pressure rises in our lives, what fears tend to surface most quickly?

3. Why do we often believe that safety is found in concealing the truth?

4. Are there past decisions or seasons in your life that have led you to feel disqualified or useless? How does this passage push back against that lie?

5. What would obedience look like for us if fear we no longer present?

Genesis 12:1-9

Genesis 10-11

Genesis 10 functions as an intentional pause in the storyline, offering us a wide-angle, panoramic view of the nations of the world. Then, in chapter 11, the camera zooms back in, giving us a closer look at how those nations came to be. With that in mind, our plan today is to briefly look at chapter 10 and highlight some key applications, and then turn our attention to chapter 11 to do the same.

If I were to give you the central theme of these two chapters, it would be this: God is sovereign over the spread of the nations and the division of languages. And as ugly as pride is, no sin can ever thwart God’s good and redemptive plan. God will always accomplish His purpose despite (and even through) human pride and rebellion.

Let’s dive in.

“[1] These are the generations of the sons of Noah, Shem, Ham, and Japheth. Sons were born to them after the flood.

[2] The sons of Japheth: Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras. [3] The sons of Gomer: Ashkenaz, Riphath, and Togarmah. [4] The sons of Javan: Elishah, Tarshish, Kittim, and Dodanim. [5] From these the coastland peoples spread in their lands, each with his own language, by their clans, in their nations.

[6] The sons of Ham: Cush, Egypt, Put, and Canaan. [7] The sons of Cush: Seba, Havilah, Sabtah, Raamah, and Sabteca. The sons of Raamah: Sheba and Dedan. [8] Cush fathered Nimrod; he was the first on earth to be a mighty man. [9] He was a mighty hunter before the LORD. Therefore it is said, “Like Nimrod a mighty hunter before the LORD.” [10] The beginning of his kingdom was Babel, Erech, Accad, and Calneh, in the land of Shinar. [11] From that land he went into Assyria and built Nineveh, Rehoboth-Ir, Calah, and [12] Resen between Nineveh and Calah; that is the great city. [13] Egypt fathered Ludim, Anamim, Lehabim, Naphtuhim, [14] Pathrusim, Casluhim (from whom the Philistines came), and Caphtorim.

[15] Canaan fathered Sidon his firstborn and Heth, [16] and the Jebusites, the Amorites, the Girgashites, [17] the Hivites, the Arkites, the Sinites, [18] the Arvadites, the Zemarites, and the Hamathites. Afterward the clans of the Canaanites dispersed. [19] And the territory of the Canaanites extended from Sidon in the direction of Gerar as far as Gaza, and in the direction of Sodom, Gomorrah, Admah, and Zeboiim, as far as Lasha. [20] These are the sons of Ham, by their clans, their languages, their lands, and their nations.

[21] To Shem also, the father of all the children of Eber, the elder brother of Japheth, children were born. [22] The sons of Shem: Elam, Asshur, Arpachshad, Lud, and Aram. [23] The sons of Aram: Uz, Hul, Gether, and Mash. [24] Arpachshad fathered Shelah; and Shelah fathered Eber. [25] To Eber were born two sons: the name of the one was Peleg, for in his days the earth was divided, and his brother’s name was Joktan. [26] Joktan fathered Almodad, Sheleph, Hazarmaveth, Jerah, [27] Hadoram, Uzal, Diklah, [28] Obal, Abimael, Sheba, [29] Ophir, Havilah, and Jobab; all these were the sons of Joktan. [30] The territory in which they lived extended from Mesha in the direction of Sephar to the hill country of the east. [31] These are the sons of Shem, by their clans, their languages, their lands, and their nations.

[32] These are the clans of the sons of Noah, according to their genealogies, in their nations, and from these the nations spread abroad on the earth after the flood.”

This chapter is what many would call the Table of Nations, which describes how mankind spread across the earth after the flood. In this one chapter, we find 70 nations represented, which symbolizes the whole world. So, from the three descendants of Noah (Shem, Ham, and Japheth), all of the nations are found.

In this chapter, we will be reminded of God’s faithfulness. In Genesis 9:1, God blessed Noah and his sons and said to them, “Be fruitful and multiply and fill the earth.” Well, in chapter 10, we are beginning to see God’s faithfulness in carrying out this blessing. He is faithful to carry out his promise to fill the earth in Genesis 9:1.

As you read through this chapter, you’re going to see and hear names that you have never heard before. But, you will also see and hear names that you will recognize, names that do ring a bell. These names help add color to the history found throughout the Bible. This chapter introduces us to many names and places that later appear in Scripture. You’ll see names like Babel, and you will think about the story of the Tower of Babel. You’ll see names like Egypt, and you will think about the story of Exodus. You’ll see names like Canaan, and think about the promised land. You’ll see names like Assyria and Philistines, and think about the neighboring countries that oppressed God’s people throughout history. So, I think verse 32 summarizes what’s taking place here: “These are the clans of the sons of Noah, according to their genealogies, in their nations, and from these the nations spread abroad on the earth after the flood.” This chapter sets the scene for the story that unfolds throughout the rest of the Bible. It introduces us to essential characters who play key roles throughout the history of the world.

I think this chapter also shows us that all people on earth are extended relatives, extended family, distant cousins. We’re all extended relatives, dating back to Noah and ultimately to Adam and Eve. There’s diversity all over this chapter. There are different clans, with different genealogies, in different nations, speaking different languages. But ancestry.com eventually leads us all back to Noah. So, diversity isn’t a problem to be fixed; it’s a beauty to be admired and a gift to be stewarded. The nations matter to God. As we will see next week, God has a good plan of blessing for the nations, a plan of redemption and restoration. Where the Bible begins here with the nations scattering, it will end with the nations gathering. God is creating a united and redeemed people from every tribe, tongue, and nation.

I also want us to notice here that not all influence is good, nor is it godly. Verse 8 introduces us to a man named Nimrod— “Cush fathered Nimrod; he was the first on earth to be a mighty man. He was a mighty hunter before the LORD. Therefore, it is said, ‘Like Nimrod a mighty hunter before the LORD.’ The beginning of his kingdom was Babel, Erech, Accad, and Calneh, in the land of Shinar. From that land he went into Assyria and built Nineveh, Rehoboth-Ir, Callahan, and Resen between Nineveh and Calah; that is the great city.” So, Nimrod was described as a mighty and powerful man, a great hunter, and a builder of cities.

These all seem like good things!

But his legacy led toward Babel. It led to Assyria and Nineveh, two brutal enemies of Israel throughout history. So, practically speaking, not all strength is worth trusting, and not all people of power are worth following. Men like Nimrod teach us that not all influential people are Godly people, and not all power is good.

Let’s now direct our attention to Genesis 11.

“[1] Now the whole earth had one language and the same words. [2] And as people migrated from the east, they found a plain in the land of Shinar and settled there. [3] And they said to one another, “Come, let us make bricks, and burn them thoroughly.” And they had brick for stone, and bitumen for mortar. [4] Then they said, “Come, let us build ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves, lest we be dispersed over the face of the whole earth.” [5] And the LORD came down to see the city and the tower, which the children of man had built. [6] And the LORD said, “Behold, they are one people, and they have all one language, and this is only the beginning of what they will do. And nothing that they propose to do will now be impossible for them. [7] Come, let us go down and there confuse their language, so that they may not understand one another’s speech.” [8] So the LORD dispersed them from there over the face of all the earth, and they left off building the city. [9] Therefore its name was called Babel, because there the LORD confused the language of all the earth. And from there the LORD dispersed them over the face of all the earth.”

As chapter 11 opens, we notice that what chapter 10 described (the peoples spreading across the lands, each with their own language) has not yet happened. At this point in human history, the whole earth shared “one language and the same words.” As people migrated from the east, they settled in a region called Shinar, a place many scholars identify with what would later be known as Babylon (Dan. 1:2). Together, they said, “Come, let us make bricks, and burn them thoroughly.” And they had brick for stone, and bitumen for mortar. [4] Then they said, “Come, let us build ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves, lest we be dispersed over the face of the whole earth.” So, they’re taking the resources God has provided in the land and building a city of their own, a place to inhabit with a tall tower.

At a surface level, this doesn’t seem to be a big deal. Mankind is being fruitful, which is good. They’re working hard, which is good. They’re working together, which is good. They’re growing, which is good. But, judging by the LORD’s response, this isn’t a good thing. And when you dig into the language used here, you begin to see that this is ultimately a plan centered around selfishness and pride. And it’s a plan that stands in stark contrast to what God commanded them to do back in chapter 9.

In chapter 9, God gave them the command to be “fruitful and multiply and fill the earth.” But, instead of filling the earth (outward), they were building a city upward. They weren’t building a tower because a tower was necessary, nor were they building a tower to make God’s name great. They were working together to build a tower for their own gain and their own safety— “Let us build ourselves a city and a tower… Let us make a name for ourselves, lest we be dispersed over the face of the whole earth.”

Here we see that they valued control, security, and recognition over anything else. Instead of trusting, worshipping, and obeying God, they trusted, worshiped, and obeyed themselves. The problem in Genesis 11 wasn’t that they were building a city. The issue wasn’t brick-and-mortar. The problem stemmed from pride and control. The problem was found in their creating a life centered on self rather than submission to God. They used God’s good gifts to build their own glory instead of obeying God’s good command. Instead of obeying God’s command to fill the earth, they used the resources God gave them to serve themselves rather than God. They were fighting against God’s commands and resisting God’s blessing. What might have looked like obedience on the surface was actually rebellion in the heart.

So, when you survey your own lives, do you find a tendency to do the same? Do you ever find God’s commands to be scary? Do you ever find yourself fearing what might happen if you obey God? Do you ever find yourself concerned with making your name great instead of God’s name? Do you ever find yourself leveraging God-given resources in your life to benefit yourself alone, satisfying your own appetite and your own cravings?

May we always be a people committed to obedience, no matter what that might mean for us.

Friends, listen. Pride is wanting to do things your way instead of God’s way; it’s you living for your glory over God’s glory. The Bible tells us that pride comes before destruction, and an arrogant spirit before a fall (Prov 16:18). And that’s exactly what happens here. The pride that built this city and its tower collapsed under God’s judgment.

Look at what the LORD does: “[5] And the LORD came down to see the city and the tower, which the children of man had built. [6] And the LORD said, “Behold, they are one people, and they have all one language, and this is only the beginning of what they will do. And nothing that they propose to do will now be impossible for them. [7] Come, let us go down and there confuse their language, so that they may not understand one another’s speech.” [8] So the LORD dispersed them from there over the face of all the earth, and they left off building the city. [9] Therefore its name was called Babel, because there the LORD confused the language of all the earth. And from there the LORD dispersed them over the face of all the earth.”

So, God sees and recognizes the pride present in people's lives. And that’s a truth about God that’s always important for us to remember. You may be able to fake it and convince others of something that isn’t true. But you cannot fool God. You may succeed in deceiving others, but God cannot be deceived. He sees all things and knows all things, and He recognizes the pride hidden within our hearts. He lays bare the pride that resides in the human heart. He deals justly (and I think you could argue graciously) with the pride at hand. He doesn’t destroy them like he did in the time of Noah. But he also doesn’t allow them to continue walking in pride. He intervenes and disrupts their prideful, self-centered work. He sees where a life centered around pride will lead, and he doesn’t allow it to continue.

In verse 9, the name Babylon (babel) sounds like the word for confusion (balal). So, he confuses the land by mixing their languages, leading them to put down their tools and be dispersed across the land (which carried out his command to be fruitful and multiply).

Now, Philip Bethancourt compares Genesis 11 with Acts 2, and I found it to be beautiful! Here in Genesis 11, God confronted their pride, causing confusion and scattering. And in Acts 2, we see the reversal of this. In Acts 2, we see the birth of the church. The Holy Spirit fell on Jesus’ disciples while they were gathered together. And full of the Holy Spirit, they began to speak in other languages, which enabled people from many nations to hear God’s mighty works in their own native tongues and to believe in Jesus. Where the Bible begins here with the nations scattering, it’s ending with the nations gathering to worship Jesus. Where human pride led to scattered judgment, Christ’s humility ushered in true unity where he is the head and we are the body. Bethancourt says, “Unlike the Babylonians who amassed bricks to build a tower of pride, God is gathering and assembling living stones as he builds his humble church.”

In Christ, God is creating a united and redeemed people from every tribe, tongue, and nation. We aren’t united by language, geography, or power. We are united and joined together by faith. Jesus is “our peace,” and he has “broken down the dividing wall of hostility.” In Babel, we see man trying to climb to God, but in Christ, we see God come down to us. In Genesis 10–11, we see humanity scattered by pride and divided by judgment. But in Jesus, we see God gathering the nations through his humility, obedience, and exaltation.

Genesis 9:18-29

Advent: Jesus, the Better Noah pt.3

Advent: Jesus the Better Noah pt.2

Advent: Jesus, the Better Noah pt.1

Genesis 8-9 (Noah and the Flood pt.2)

Genesis 6-7 (Noah and the Flood)

So, let’s dive into this narrative laid out for us. The beauty of this story lies in the weight of this story.

During our devotion time last week at baseball practice, I asked the boys what they knew about the story of Noah and the flood. Answers I heard were: “A big boat,” “a lot of animals,” “a rainbow,” etc. Answers I didn’t hear were: “judgement,” “people sinning,” “people drowning,” etc.

This story, in its proper context, isn’t necessarily one you want to paint in your children’s room. In its proper context, it’s the furthest thing from happy and fun. Yes, it’s a story of grace and salvation. But it’s also a story of God’s judgment and wrath.

Some commentators have described the beginning of this story as the story of de-creation. And the end of this story is the story of re-creation.

It’s as if Noah will function as a second Adam. But, as we will see in a few weeks, Noah will follow in the footsteps of his great-great-great-great-great-great-great-grandfather Adam. Sin has mankind in a chokehold. In this story of de-creation and re-creation, we’re reminded of the corruption of mankind. We’re reminded of our need for a savior.

Now, kids, there are three big picture truths I want us to learn about God today:

1. God is just.

2. God is gracious.

3. God is faithful.

God here has seen the wickedness of man, and He is preparing to pour out His wrath on all of His creation. But, as he prepares to pour out his wrath on all of his creation, He makes a way for salvation. He saves a faithful remnant. In doing so, he has not abandoned the promise of redemption that he made back in Genesis 3:15.

So, yes, this is a passage about judgment and wrath. But it is also one of grace and salvation. As God regrets making mankind, leading him to change his course of action, his plan to crush the serpent through the line of Eve does not change.

So, as we work through this story, we will teeter back and forth between God’s judgment and His salvation. We will consider how He treats the wicked versus how He treats the righteous, how He treats those who walk away from Him versus how He treats those who walk with Him. In the midst of God’s great judgment, Noah found safety in the Ark. And, in the same way, we will find safety in Jesus from God’s great and final judgment one day.

GOD IS JUST

So, let’s first look at this story through the lens of the first point of God’s justice. We learned last week that there is nothing that God cannot see. There is nothing he is unaware of. He sees and knows all things. At the end of Genesis 1, we see the all-knowing creator looking out at creation, and as He is looking, He sees that everything He has made was “very good.” But now in Genesis 6:5, we see the creator looking out at his creation, and he sees “that the wickedness of man was great in the earth.” So, sin had infiltrated and corrupted the earth that God had once declared to be good. All of humanity was wicked; all of their intentions were evil continually.

Look at verses 11-12, “Now the earth was corrupt in God’s sight, and the earth was filled with violence. And God saw the earth, and behold, it was corrupt, for all flesh had corrupted their way on the earth.”

In these two verses, the word “corrupt” is used three times to describe the earth. It can mean “to destroy” or “to be spoiled” or “ruined.” So, in this context, think about a jug of old, hot, and spoiled milk that’s been sitting out in the sun all day. The longer it sits, the more spoiled it becomes. Sin has so impacted the way of life that it’s perverted and destroyed humanity. Like a jug of milk in the sun, the longer they’ve been on earth, the more corrupt they’ve become. In the eyes of man, they might have been fine. But, in the eyes of God, they were corrupt. The earth had become filled with violence. They were morally ruined in God’s sight.

Now, there are a couple of things worth noting here.

First, when it comes to determining what’s corrupt or not, God is the only one who has a say-so. The creator gets to determine what’s right or wrong for his creation. The pot doesn’t get to say to the potter, “This is how I want to operate.” Creation never has the freedom to challenge their creator. As Psalm 100:3 puts it, “It is he who made us, and we are his.” Therefore, because God created us, He has authority over us. God has the right to determine how his creation should live. And we have no grounds to redefine the moral boundaries God has put in place for us. If God says, “Don’t do ______,” we don’t do it. If God says, “Do ______,” we do it. The creator gets to determine what’s right or wrong for his creation.

Second, we need to understand that God’s standard is much higher than man’s standard. We assess outward performances, but God assesses inward intentions. God weighs our actions, sure. But he also weighs our hearts. Going back to verse 6, “The LORD saw that the wickedness of man was great in the earth, and that every intention of his heart was only evil continually.”

So, God cares just as much about what we think about as he does about what we do. Which leads to the third point I want us to take note of: sins of the heart hardly ever stay in the heart. Evil intentions lead to evil actions. A world full of sinful hearts (v.6) became a world that was corrupt in God’s sight (v.11). Selfish people will become violent people. Sin had become so rampant that the LORD regretted having made the earth. He was deeply grieved by the state of those whom he had blessed and called to be fruitful and multiply. His heart was sad, which led him to resolve to wipe out his creation. God says in verse 13, “I have determined to make an end of all flesh, for the earth is filled with violence through them. Behold I will destroy them with the earth.”

God has seen the wickedness of man, and he’s prepared to bang the gavel. He is ready to render judgment. Because of their sin, God has announced that he will bring destruction upon them and upon the world they have ruined. This is strong language, language of total destruction. The same verb for “destroy” is the one used earlier to describe how humanity had “corrupted” the earth. So, an eye for an eye, and a tooth for a tooth. In the same way that humanity had ruined the earth through violence, God will ruin humanity through judgment. God is just; He treats all people fairly in both blessings and curses. God’s judgment will always fit the crime.

Now, church, let me take a step back for just a moment. It likely took Noah between 55 and 120 years to build the ark. This means that for 55-120 years, God patiently waited to exercise the judgment he promised for the world. Therefore, there may be days when it seems as though God is delaying the judgment. You may look out into the world and ask, “God, where are you?” But do not mistake God’s patience for a lack of care. Do not mistake God’s patience for an endorsement of evil. And do not confuse God’s patience with injustice. God saw the corruption of the world and said He would bring destruction upon it. And, in his right timing, he did just as he promised!

Now, he said that he will bring judgment on the earth by wiping out all of the wicked through a flood. In verse 17, God says, “For behold, I will bring a flood of waters upon the earth to destroy all flesh in which is the breath of life under heaven. Everything that is on the earth shall die.”

Growing up, surfing was a significant part of my life. I’ve surfed the East Coast, California, Portugal, Hawaii, and Costa Rica. And there have been a few moments when, out in the ocean, I genuinely feared for my life. Even now, when I picture certain waves in Costa Rica, my heart starts racing. There is a kind of fury and power in the ocean that’s hard to explain. But when the sea decides to take hold of you, it does not easily let go. The strongest men, the best swimmers, all lose when they try to fight the ocean.

So, as someone who has tasted even a fraction of the ocean’s power, this verse shakes me. God promises a flood that will overwhelm the entire earth, wiping out all flesh that has the breath of life. No one will be able to stand against it.

God has promised to turn the earth into a graveyard. Judgment is coming for the wicked.

Genesis 7:17-24 says, “[17] The flood continued forty days on the earth. The waters increased and bore up the ark, and it rose high above the earth. [18] The waters prevailed and increased greatly on the earth, and the ark floated on the face of the waters. [19] And the waters prevailed so mightily on the earth that all the high mountains under the whole heaven were covered. [20] The waters prevailed above the mountains, covering them fifteen cubits deep. [21] And all flesh died that moved on the earth, birds, livestock, beasts, all swarming creatures that swarm on the earth, and all mankind. [22] Everything on the dry land in whose nostrils was the breath of life died. [23] He blotted out every living thing that was on the face of the ground, man and animals and creeping things and birds of the heavens. They were blotted out from the earth. Only Noah was left, and those who were with him in the ark. [24] And the waters prevailed on the earth 150 days.”

Judgment was promised, and judgment came. The waters rose, and the waters prevailed. All the flesh died. Everything on the dry land died. He blotted out every living thing that was on the face of the ground. The earth was turned into a graveyard.

GOD IS GRACIOUS

Now, wedged in the middle of this terrifying story of God preparing to judge the world for their corruption, we find a man who lived very differently from the rest of creation. As you read a story centered around the depravity of what was going on during this time, you find a glimmer of hope in verse 8– “But Noah found favor in the eyes of the LORD.”

The Hebrew word for favor here means undeserved kindness or grace. In a world full of rebellion and defilement, God’s grace rested heavily upon the shoulders of Noah. This means that God acted kindly toward Noah in a way that he did not have to. He looked upon Noah with gracious approval.

I want us to take note of the order in which Noah was described here! Favor proceeded blamelessness. Noah was described as a righteous and blameless man who walked with God because of God’s grace. In other words, God’s grace came first, and then obedience followed. Christian obedience is always a response to grace, not a means to earn grace. This has always been the economics of God’s kingdom. What’s described here of Noah is what is described of you and me, Christians. Grace comes first, and obedience follows— “We are saved by grace through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.” So, the gospel invitation is not to get your life together to come to God; it’s come to God, and your life will start to come together.

So, God is just! But God is also gracious! God’s judgment and grace are running parallel to each other here in this passage! As God tells Noah that judgment is coming upon the world, He provides instructions for Noah, in which he will find safety— “Make for yourself an ark of gopher wood.” He then gives specific instructions on how to do so— “Make rooms in the ark, and cover it inside and out with pitch. [15] This is how you are to make it: the length of the ark 300 cubits, its breadth 50 cubits, and its height 30 cubits. [16] Make a roof for the ark, and finish it to a cubit above, and set the door of the ark in its side. Make it with lower, second, and third decks.” Then he tells him why— “For behold, I will bring a flood of waters upon the earth to destroy all flesh in which is the breath of life under heaven. Everything that is on the earth shall die.” But then he speaks of a covenant he will make with Noah— “But I will establish my covenant with you, and you shall come into the ark, you, your sons, your wife, and your sons’ wives with you. And of every living thing of all flesh, you shall bring two of every sort into the ark to keep them alive with you. They shall be male and female. [20] Of the birds according to their kinds, and of the animals according to their kinds, of every creeping thing of the ground, according to its kind, two of every sort shall come in to you to keep them alive. [21] Also take with you every sort of food that is eaten, and store it up. It shall serve as food for you and for them.”

A covenant is similar to a contract, but it differs from a contract. It’s a binding agreement between two parties that entails a relational bond, typically rooted in promises and obligations. In the Bible, God is always the one who instigates a covenant. Here God promises to save Noah and his family, and we will see later on that he covenants never again to destroy life on earth with a flood.

As we continue to read, I think verse 22 is one of the more beautiful verses in Genesis 6: “Noah did this; he did all that God commanded him.” Similarly, in Genesis 7:1-5, God instructs Noah to enter the Ark with his family and all the animals. And verse 5 says, “And Noah did all that the LORD had commanded him.” We have no indication of Noah saying a word in this passage. He has silently and faithfully followed the guidance of his God.

Man, do I want this description to be true of my life. I want to be known as a man who listens and obeys. I want to be a man who walks in step with the Holy Spirit every day of his life. May we be silently obedient followers of Jesus. May we be willing to talk less and do more.

In chapter 7, we see things begin to transpire in the exact way God said they would. In verse 13, Noah and his family entered the ark, and in verse 16, God shut the door behind them. God was the author and perfector of Noah’s salvation. The work God began, he also completed. As the waters rose outside the walls of the ark, those in the ark were safe because God shut them in. As all flesh was dying outside the ark, those in the ark lived because God shut them in. Only those who were shut in the ark lived.

Friends, there is a great parallel for us today that I don’t want us to miss. In the same way that God promised judgment upon the wicked in Genesis 6, God has promised that a future and final judgment will come. In Genesis 6, God’s judgment came in the form of a flood. In the end, God’s judgment will come in the form of fire— “For behold, the LORD will come in fire… For by fire will the LORD enter into judgment.” But, in the same way that a greater judgment is coming, a greater ark is promised. Jesus is the greater ark who provides salvation from God’s coming judgment.

The New Testament repeatedly uses the phrase “in Christ.” Christ is in us, and we are in him. So, all who are in Christ are safe from God’s coming, eternal judgment. In the same way that the ark took the brunt of the wrath, Jesus takes the brunt of God’s wrath. In the same way that there was only one ark, there is only one Savior— “Jesus is the way, the truth, and the life. No one comes to the Father except through him.” All who place their faith and hope in Jesus will be safe in Jesus. In him, we are safe from God’s coming wrath!

Have you entered the ark by faith? Have you surrendered your heart and life to Jesus?

Now, 2 Peter 2:5 describes Noah as a herald of righteousness. To herald is to proclaim, to shout a message. So, to be a herald of righteousness means to be a proclaimer of righteousness. This implies that not only did Noah silently obey God with consistent and ongoing obedience, but he also warned others of the coming judgment and called them to repentance. This makes sense, and we can see how it likely played out. Noah, over a long period, built this massive boat. So, you can imagine people would ask, “Noah, what are you doing?” You can imagine he was on the receiving end of a lot of jokes. Yet, out of reverent fear of God’s coming judgment, he remained faithful. He continued to build despite the world's violent mockery.

And as the world mocked, Moses warned. He preached. He invited— “Repent, brothers! I’m sure the Lord will allow you on the boat! Come and join me!”

Friends, if a day is coming when God will judge all of humanity rightly and fairly, and if true safety is found from this judgment, then we would be foolish not to go tell others about it!

Genesis 6:1-8

“When man began to multiply on the face of the land and daughters were born to them, 2 the sons of God saw that the daughters of man were attractive. And they took as their wives any they chose. 3 Then the Lord said, “My Spirit shall not abide in man forever, for he is flesh: his days shall be 120 years.” 4 The Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of man and they bore children to them. These were the mighty men who were of old, the men of renown.

5 The Lord saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually. 6 And the Lord regretted that he had made man on the earth, and it grieved him to his heart. 7 So the Lord said, “I will blot out man whom I have created from the face of the land, man and animals and creeping things and birds of the heavens, for I am sorry that I have made them.” 8 But Noah found favor in the eyes of the Lord.”Chapter 6 begins with one of the most puzzling statements in all of Scripture. But, before we get to the puzzling portion of it, let’s set the foundation with what’s clear. What’s clear is that mankind has taken the command “be fruitful and multiply” very seriously. They have begun to “multiply on the face of the land and daughters were born to them.” And as these daughters were born, the sons of God took notice of their beauty, leading them to take them as their wives, “any that they should choose.”

This is, in no way, shape, or form a good thing. It is painted in a negative light, not a positive one. Marriage is a good and beautiful thing, but what was taking place here is sinfully wicked, an abomination to the LORD. In the same way that Eve saw the fruit, desired the fruit, and took the fruit, the sons of God saw the women, desired the women, and took the women.

Friends and family, listen to me. Allowing your desires to dictate your life is a perilous path to follow.

Jesus, in Matthew 6:22-23, says, “The eye is the lamp of the body. So, if your eye is healthy, your whole body will be full of light, but if your eye is bad, your whole body will be full of darkness.” So, Jesus is saying that what we take in through our eyes affects our whole being. Things that catch your eye will quickly grab your heart, and things that grab your heart will eventually steer your actions.

The phrase, “I can look but not touch,” is a lie straight from the enemy himself! The fall of David— the king after God’s own heart— began with an unguarded look from a rooftop. Jesus says, “If your right eye causes you to sin, tear it out and throw it away. For it is better that you lose one of your members than that your whole body be thrown into hell (Matt. 5:29).”

This is why the Bible consistently calls us to be careful with our gaze.

- “Let your eyes look directly forward, and your gaze be straight before you. Ponder the path of your feet; then all your ways will be sure.” — Proverbs 4:25-27

- “I will not set before my eyes anything that is worthless. I hate the work of those who fall away; it shall not cling to me.” — Psalm 101:3

- “I have made a covenant with my eyes; how then could I gaze at a virgin?” — Job 31:1

May we avoid looking at what defiles and tempts, and may we focus on what is honorable, just, pure and true (Phil 4:8), fixing our gaze on Christ and his ways (Heb 12:2).

Now, that’s the birds-eye view of what’s going on here. But let’s get into the weeds for a moment. Here in the weeds, we will discover one of the more controversial portions of the book of Genesis. And the controversy centers around the question, “Who is the Nephilim here?” And to answer that question, we have to first answer the question, “Who are the sons of God?”

This is one of those questions many people have wrestled with over the years, and as I’ve wrestled with it myself, I’ve found there are three primary interpretations worth discussing. For the next few minutes, I would like us to explore these three different interpretations.

THE FALLEN ANGEL VIEW.

According to this view, the “sons of God” are fallen angelic beings who saw the daughters of men as attractive, took on human form or possessed a human, and took them as wives. The Nephilim, then, were the offspring of these unions. They were beings of unusual strength or size.

Now, if this is your first time hearing this, that may really sound far-fetched. But before you dismiss it as crazy, let’s look at some of the reasons many scholars come to this conclusion. I think there are four arguments worth exploring around this view:

• The Hebrew phrase “bēn ĕlōhîm” (sons of God) is used six times in Scripture, all in reference to heavenly beings (Job 1:6, job 2:1, job 38:4-7, Ps. 29:1, Ps. 89:6).

• The extraordinary nature of their offspring.

• Angels seem to possess an ability to appear in human form (Gen. 19, Heb 13:2).

• The New Testament DESCRIBES the fall of angels (Jude 6-7, 2 Pt. 2:4-5)

The first set of evidence that supports this view is the biblical usage of the phrase “sons of God.” This direct phrase (bēn ĕlōhîm: “sons of God”) is used six times in Scripture, all in reference to heavenly beings.

Job 1:6 and 2:1, for example, describe the “sons of God” presenting themselves before the LORD, with Satan among them.

- “Now there was a day when the sons of God came to present themselves before the LORD, and Satan also came among them.” — Job 1:6

- “Again there was a day when the sons of God came to present themselves before the LORD, and Satan also came among them to present himself before the LORD.” — Job 2:1

So, as the heavenly beings come before the LORD to give account for their activities or receive their divine assignment from God, Satan comes along.

Likewise, Job 38:4-7 refers to angelic beings rejoicing at creation. It says, “[4] Where were you when I laid the foundation of the earth? Tell me, if you have understanding. [5] Who determined its measurements—surely you know! Or who stretched the line upon it? [6] On what were its bases sunk, or who laid its cornerstone, [7] when the morning stars sang together and all the sons of God shouted for joy?”

If you’re reading from the ESV, HSCB, NIV, or NRSV, your Bible will translate this phrase as “heavenly beings” in Psalm 29:1– “[1] Ascribe to the LORD, O heavenly beings, ascribe to the LORD glory and strength. [2] Ascribe to the LORD the glory due his name; worship the LORD in the splendor of holiness.” Likewise, Psalm 89:6 says, “[6] For who in the skies can be compared to the LORD? Who among the heavenly beings is like the LORD, [7] a God greatly to be feared in the council of the holy ones, and awesome above all who are around him?” Therefore, if we want to interpret this phrase in harmony with how the rest of the Bible applies it, we would conclude that the sons of God here are angelic beings.

In addition to this, one could also point to the extraordinary nature of their offspring as further support forthe notion that the sons of God are fallen angelic beings. The Nephilim are described as “mighty men of old, men of renown,” implying that they were uniquely great among men. They were known as mighty and great. No one didn’t know about the mighty Nephilim. Later in Number 13:33, we see the spies come back with a bad report regarding Canaan, “The land through which we have gone to spy it out, is a land that devours its inhabitants, and all the people that we saw in it are of great height. And there we saw the Nephilim (the sons of Anak, who come from the Nephilim), and we seemed to ourselves like grasshoppers, and so we seemed to them.” I don’t think the spies here are literally saying that they saw Nephilim. Instead, I think they’re speaking in a hyperbolic manner, signifying the massive stature of the people in Canaan. These were big and scary men who resembled the folklore stories they’ve heard told over the years.

The third argument that supports this idea is that angels appear to possess the ability to take on human form throughout Scripture. They’re able to walk, talk, and even eat with people.

We see a clear example of this in Genesis 19. Look at the language used here.

“[1] The two angels came to Sodom in the evening, and Lot was sitting in the gate of Sodom. When Lot saw them, he rose to meet them and bowed himself with his face to the earth [2] and said, “My lords, please turn aside to your servant’s house and spend the night and wash your feet. Then you may rise up early and go on your way.” They said, “No; we will spend the night in the town square.” [3] But he pressed them strongly; so they turned aside to him and entered his house. And he made them a feast and baked unleavened bread, and they ate.

[4] But before they lay down, the men of the city, the men of Sodom, both young and old, all the people to the last man, surrounded the house. [5] And they called to Lot, “Where are the men who came to you tonight? Bring them out to us, that we may know them.” [6] Lot went out to the men at the entrance, shut the door after him, [7] and said, “I beg you, my brothers, do not act so wickedly.”

So, here we see two angels able to walk. They had feet that needed to be washed. They apparently were able to sleep and eat, just like us. And they were mistaken as men by the men of Sodom. And Abraham and Lot were so adamant that the men of Sodom not lie with them because it was such a wicked act. It was an act so evil that they were willing to give up their own virgin daughters to them.

Similarly, Hebrews 13:2 calls us not to neglect to show hospitality because in doing so, some have “entertained angels unawares.”

There appears to be evidence throughout Scripture that some angels may resemble humans or take on human form for a period of time. And if they’re able to eat, walk, talk, and sleep, then you would assume they could also do the activity described here in Genesis 6.

Next, you find other allusions in the New Testament that seem to allude to the sons of God being angelic beings. Both Jude 6–7 and 2 Peter 2:4–5 describe fallen angels who left their proper dwelling and were judged, connecting their rebellion with the days of Noah.

Jude says, “[6] And the angels who did not stay within their own position of authority, but left their proper dwelling, he has kept in eternal chains under gloomy darkness until the judgment of the great day—[7] just as Sodom and Gomorrah and the surrounding cities, which likewise indulged in sexual immorality and pursued unnatural desire, serve as an example by undergoing a punishment of eternal fire. So, Jude implies that there are angels who have been bound in chains because they left the position God had placed them in. And the phrase “likewise” used by Jude seems to link the angel's actions to the unnatural actions of those in Sodom and Gomorrah. He seems to be suggesting that they both crossed moral and natural boundaries.

Similarly, 2 Peter 2:4-5 also says, “For if God did not spare angels when they sinned, but cast them into hell and committed them to chains of gloomy darkness to be kept until the judgment; if he did not spare the ancient world, but preserved Noah, a herald of righteousness, with seven others, when he brought a flood upon the world of the ungodly...” Here, Peter is telling us that the angels have sinned, leading to them being cast into chains of gloomy darkness until the final judgment. So, like Jude, he’s speaking of angels' sin. However, as Peter recounts this account, he seems to link it closely to Noah. God knows how to rescue the godly from trials. And he knows how to keep the unrighteous under punishment until the day of judgment.

So, based on these four things, some would say that the sons of God here are fallen angels. But that’s not the only interpretation.

SETHITE VIEW

The second option would be that the sons of God are the sons who have descended from the line of Seth. The “sons of God” are the descendants of Seth who took the daughters of Cain as wives. The Nephilim are the offspring of this intermarriage, representing a corrupted or diluted line of godly descent. The Nephilim are their descendants. They are the fallen and mighty men of old, the prominent leaders of this time. The most considerable support for this view is context and language.

Contextually, it would make sense for us to link this encounter with the genealogies previously mentioned.

Moses just got done contrasting Seth’s line with Cain’s line, God’s chosen line with God’s rejected line, a line of those who called upon the name of the LORD, and a line that boasts in their wickedness. So, if context is key, it makes sense for Moses to begin describing Seth’s line as “the sons of God.” It makes sense to describe Cain’s daughters as “daughters of man.” However, the context also suggests that God’s frustration centers on humanity. In the immediate context, God’s focus is centered on angelic wickedness, but also on human wickedness. After all, verse 5 says that the LORD saw that the wickedness of man was great in the earth.” Thus, the narrative appears to center on human sin and humanity’s moral decline.

The root of the word Nephilim means “to fall,” which reinforces the idea that the Nephilim are the fallen ones or those who cause others to fall. These were the fallen, mixed line of Seth and Cain.

Additionally, although the phrasing varies, God’s chosen people are consistently described as “sons” or “children” of God throughout Scripture.

- “You are the sons of the LORD your God (bēn yᵊhōvâ ĕlōhîm). You shall not cut yourselves or make any baldness on your foreheads for the dead.” — Deuteronomy 14:1

- “Hear, O heavens, and give ear, O earth; for the LORD has spoken: “Children have I reared and brought up, but they have rebelled against me.” — Isaiah 1:2

- “Yet the number of the children of Israel shall be like the sand of the sea, which cannot be measured or numbered. And in the place where it was said to them, “You are not my people,” it shall be said to them, “Children of the living God (bēn ēl ḥay ēl).” — Hosea 1:10

The most significant pushback here, though, is that the Hebrew phrase used in Genesis 6 is different from the language used in these verses. In Genesis 6, the phrasing is bēn ĕlōhîm. In the other passages, it is bēn yᵊhōvâ ĕlōhîm or bēn ēl ḥay ēl.

ANCIENT RULER VIEW

The third option would be that the sons of God are ancient kings and rulers of this time who claimed divine status and took women forcibly, which would have created a class of violent and oppressive “mighty men” called Nephilim.

I don’t know if I need to rehash this. But, like the previously described view, the immediate context would support the idea that the sons of God are humans, not angelic beings.

Additionally, it’s believed that during this time, kings and rulers often referred to themselves as ‘sons of God,’ which could help support this idea.

Those who advocate for this view would point to how the word “elohim” is sometimes used in reference to powerful beings or judges, as seen in passages like Exodus 21:6 and Psalm 82:6.

- “then his master shall bring him to God, and he shall bring him to the door or the doorpost. And his master shall bore his ear through with an awl, and he shall be his slave forever.” — Exodus 21:6

- “I said, ‘You are gods, sons of the Most High, all of you; nevertheless, like men you shall die, and fall like any prince.’” — Psalm 82:6

If that’s what Moses is conveying here, then it would be read as, “the sons of the mighty ones or earthly rulers.” If that’s the case, then the Nephilim would be powerful warrior-kings, not necessarily giant offspring of angels. They were the fallen ones, those who cause others to fall. They were ancient warriors or rulers, symbols of violence and power.

DISAGREE WITH GRACE

Putting my cards on the table, I fall into the first camp here. I believe the sons of God were fallen angels who took human form, and the Nephilim were their offspring. Now, I understand that this is likely something foreign to many of us, leading us to squirm a little. However, it appears that the most biblical support is centered around this view.

Some of you will disagree with me. And I’m ok with you disagreeing with me here as long as your disagreement is rooted in your best attempt to reconcile the Scriptures. If we disagree with this stance because we don’t thinkangels could do that, then we need to reevaluate our thoughts. If we disagree with the stance because it seems unusual, then we need to reevaluate our thoughts.

I’m ok with you disagreeing with me as long as your disagreement is rooted in your best attempt to interpret Scripture, and as long as we agree with the main point of this paragraph.

What’s the main point of this paragraph? The main point is that the actions described here are dreadfully wicked. As man has grown, so too has their wickedness. As they filled the earth, they filled it with sinners who sought to go against God’s good design for creation.

Verse 5 says, “The LORD saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually. And the LORD regretted that he had made man on the earth, and it grieved him to his heart.”

Before we dig into the word “regret,” let's not overlook the first part of this verse.

Notice what God saw here:

1. the wickedness filling the earth and

2. the intentions of man’s heart.

What does this teach us about God? It teaches us that God sees everything. There is nothing hidden from his sight. He sees what we do in secret, and He also weighs the motives behind what we do. The God who sees all things cares just as much about the why as He does the what.

It’s possible to hide selfish motives behind seemingly selfless actions. We might volunteer at a homeless shelter because it looks good on a résumé. We might give to charity because it helps reduce our tax burden. We might pray publicly because it makes us look spiritual. The list could go on and on. However, this is why God says, “There is no one good, not even one,” and our good deeds are likened to “filthy garments.”

So, if the first half of this verse teaches that God sees all things, the second half shows us that God feels deeplyabout what He sees— “And the LORD regretted that he had made man on the earth, and it grieved him to his heart.”

We might understand this word to mean “I feel bad about a mistake I’ve made,” like saying, “I regret smacking my brother in the face because I got in trouble.” But that is not what is happening with God here.

The Hebrew word for regret here is “nāḥam.” It means to be sorry, to relent, to comfort oneself, or to change one’s course of action in response to a circumstance. We see this word elsewhere in Scripture to convey a change in action toward someone because of a change in their behavior. Exodus 32:14, for example, says, “God relented(nāham)” from the disaster he threatened after Moses interceded for Israel. So God isn’t expressing disappointment because He thinks He made a mistake in creating humanity. He is expressing deep sorrow over the sinfulness of his creation, which has led him to act differently toward them. God was grieved to his heart because of the corruption of his creation, which led him to declare, “I will blot out man whom I have created from the face of the land, man and animals and creeping things and birds of the heavens, for I am sorry that I have made them.”

But here’s a vital paradox found in Scripture.

In this passage, God “regrets” creating man and changes how He acts toward them. Yet elsewhere, Scripture teaches that God does not change.

- “God is not man, that he should lie, or a son of man, that he should change his mind (nāham).” — Num 23:19

- “The glory of Israel will not lie or have regret (nāham), for he is not a man.” — 1 Sam 15:29

So, how do we reconcile these things? God’s will and character never change, but his actions can change in response to human sin and repentance. Just as God “regretted” making Saul king because of Saul’s disobedience, He “regretted” making man because of humanity’s rebellion. In both cases, His response was consistent with His holy and redemptive nature.

As we close today, I want us to let this reality sink into our souls. God feels genuine sorrow over our sin, and he will always respond rightly with both judgment and mercy. Our sin grieves God. So may we never grieve the Holy Spirit!