GENESIS

God's Warrior · GENESIS

GENESIS - Chapter 1
Martha

The account of creation is the logical starting point for Genesis, for it explains the beginning of the universe. These verses have received much attention in connection with science; this is to be expected. But the passage is a theological treatise as well, for it lays a foundation for the rest of the Pentateuch.

In writing this work for Israel, Moses wished to portray God as the Founder and Creator of all life. The account shows that the God who created Israel is the God who crated the world and all who are in it. Thus the theocracy is founded on the sovereign God of Creation. That nation, her Law, and her customs and beliefs all go back to who God is. Israel would here learn what kind of God was forming them into a nation.

The implications of this are great. First, it means that everything that exists much be under God’s control. The creation must be in subjection to the Creator. Forces of nature, enemies, creatures and objects hat became pagan deities – none of these would pose a threat to the servants of the living God.

Second, the account also reveals the basis of the Law. If indeed God was before all things and made all things, how foolish it would be to have any other gods before Him! There were none. If indeed God made man in His image to represent Him how foolish it would be to make an image of God.

Third, the account reveals that God is a redeeming God. It records how He brought the cosmos out of chaos, turned darkness into light, made divisions between them, transformed cursing into blessing and moved from what was evil and darkness to what was holy. This parallels the work of God in Exodus, which records His redeeming Israel by destroying the Egyptian forces of chaos. The prophets and the apostles saw here a paradigm of God’s redemptive activities. He who caused light to shine out of darkness made His light shine in the hearts of believers so that they become new creations.

The pattern for each of the days of Creation is established in 1:3-5. There is: (1) the creative word, (b) the report of its effect (c) God’s evaluation of it as “good” (d) at times the sovereign naming and (e) the numbering of each day.

I believe it was accomplished in 6 literal 24 hr. days.

God’s first creative word produced light – the elegance and majesty of His creative Word – the power of His word. It was this word that motivated Israel to trust and obey Him. The light was natural, physical light. Its creation was an immediate victory because it dispelled darkness. Light and darkness in the Bible are symbolic of good and evil.

Second Day – separated the atmospheric waters from the terrestrial waters by an arching expanse, the sky. The firmament is an expanse between the waters suspended by God in vapor form over the earth. Most likely, approximately half of the water upon the earth were supernaturally elevated above the atmosphere, perhaps in the form of an invisible canopy.

Third Day – Dry land with its vegetation – God made it and He controls the seas. So the third day was seas, land and vegetation.

Days 1-3 the developments of these days resulted in 3 major realms of existence being created (light, atmosphere, dry land). On days 4-6 God created the rulers of the realms of days 1-3.

Fourth Day – included the sun to rule the day and the moon and the stars to rule the night. These heavenly bodies were to serve as signs for seasons and days and years. The heavenly bodies were the holders.

Fifth Day – the great creatures of the sea and the air were created. Let the waters bring forth is better translated as “let the waters swarm with swarms of living creatures” so as not to misleadingly suggest that the waters themselves produced marine life. God’s creations progressed thusly: plants have sense awareness, animals have sense awareness and self awareness, but His greatest creation Man has sense awareness, self awareness, and God awareness.

Sixth Day – was Creation’s climax for it included mankind. Though man was the last creature mention in the account, he did not evolve, he was created. Human life was created in the image of God. Image is used figuratively for God does not have a human form. Being in God’s image means that humans share though imperfectly and finitely, in God’s nature, that is, His communicable attributes (life, personality, truth, wisdom, love, holiness, justice) and so have the capacity for spiritual fellowship with Him. God’s purpose in crating human life in His image was functional: man is to rule or have dominion. God’s dominion was presented by a representative. Because of sin all things are not under man’s dominion. But Jesus Christ will establish dominion over all the earth at His second coming

God pronounced His blessing on the male and the female: they were to be fruitful and increase in number. God breathed life into Adam, earth man, and he became a living soul.

Seventh Day – God blessed the 7th day and made it holy6 because it commemorated the completion of His creative work. Here before the Fall God’s creative work is represented as the perfect Creation, sanctified and at rest. After the Fall this rest became a goal to be sought.

The account of Creation, as seen through the eyes of a new nation of Israel in Moses’ day, had great theological significance. Out of the chaos and darkness of the pagan world God brought His people, teaching them the truth, guaranteeing them victory over all powers in heaven and earth. Commissioning them to be His representatives and promising them theocratic rest. So too it would encourage believers of all ages.

God's Warrior

GENESIS Chapter 2
Author - Martha Lee

In chapter 2 we have the creation of the man and the woman. This section also traces the account of what became of the heavens and the earth when they were created. What became of Creation is that sin entered and devastated it. In the creation of Adam the contrast is striking: against the background of a time where there was no life, no growth, no rain, no one to till the ground, God took great care in forming man. The sovereign creator of chapter 1 is also the covenant making Yahweh (LORD). Thus Israel would know that her LORD had created everything.

Adam was alone (no one of his kind) so God created woman as a helper suitable or corresponding to him. Helper is not a demeaning term, it is often used in Scripture to describe God Almighty (Ps.33:20;70:5;115:9). The description of her is as “corresponding to him”.

The first dispensation, innocence, was governed by the Edenic Covenant. Under the covenant Adam had 6 obligations: (1) to replenish the earth with children, (2) to use nature for his physical needs including food and shelter, (3) to have dominion over animal life, (4) to eat fruit and vegetables (5) to labor for his sustenance & (6) to obey God by abstaining from eating the forbidden fruit. Adam’s failure resulted in the expulsion from the garden and in the fall of the human race from the state of innocence into a condition characterized by sin.

God's Warrior

GENESIS - Chapter 3
Author - Martha Lee

The Temptation and the Fall

These verses provide both the record of the historical Fall of man and the temptation. This passage (1-7) is a perfect case study of temptation, for sin cannot be blamed on environment or heredity. In chapters 1 & 2 records what God said: now the serpent (the devil) speaks. The word of the Lord brought life and order, the word of the serpent brought chaos and death. Truth is older than falsehood; God’s word came before Satan’s lies.
Genesis 3:1 is connected with 2:25 by a Hebrew wordplay: Adam and Eve were “naked” and the serpent was more crafty (shrewd) than all. Their nakedness represented the fact that they were oblivious to evil, not knowing where the traps lay, whereas Satan did and would use his craftiness to take advantage of their integrity. That quality of shrewdness or subtleness is not evil in itself, but it was used here for an evil purpose.
The tempter was a serpent (devil in form of a snake) thus suggesting that temptation comes in disguise, quite unexpectedly, and that it often come from a subordinate. The serpent was worshiped by pagans and their symbol of life was in fact the cause of death. Divinity is not achieved as promised by Satan and pagans following Satan’s beliefs and symbols only bring death not life.
Eve either did not know God’s command very well or did not want to remember it. By contrast, Christ gained victory over Satan by His precise knowledge of God’s Word. Satan is a liar from the beginning and this is his lie: one can sin and get away with it. But death is the penalty for sin. Satan also cast doubt over God’s character, suggesting that God was jealous holding them back from their destiny. They would become like God when they ate – and God knew that, according to Satan. So Satan held out to them the promise of divinity – knowing good and evil. Satan’s promises never came true. Wisdom is never attained by disobeying God’s Word. Instead the fear of the Lord is the beginning of wisdom.
The remained of the chapter falls into 3 sections: (2) the confrontation with the Lord in which the 2 sinners hearing Him, feared and his among the trees (b) the oracles of the Lord in which new measures were given to the serpent, the woman and the man, and the clothing of the Lord as a provision for the new order. The effects of sin are punishment and provision. Whereas the man and the woman had life, they now had death, whereas pleasure, now pain, whereas abundance now a meager subsistence by toil , whereas perfect fellowship, now alienation and conflict.
The motifs in chapter 3 – death, toil, sweat, thorns, the tree, the struggle, and the seed – all were later traced to Christ. He is the other Adam, who became the curse, who sweat great drops of blood in bitter agony, who wore a crown of thorns, who was hanged on a tree until He was dead, and who was placed in the dust of death.
God’s words to the serpent (14-19) included: (a) the announcement that the snake, crawling and eating dust, would be a perpetual reminded to mankind of temptation and the Fall, (b) an oracle about the power behind the snake. God said there would be a perpetual struggle between satanic forces and mankind d. It would be between Satan and the woman. The offspring of the woman Cain, then all humanity at large, and then Christ would deliver the fatal blow (He will crush your head).
Then God told the woman that she would have pain in bearing children and that she would be mastered by her husband.
God told Adam that he would experience great pain in scratching our a livelihood. Painful toil and death would be his end and he would return to the earth.
Their punishments represent retaliatory justice. Adam and Eve sinned by eating; they would suffer in order to eat. She manipulated her husband, she would be mastered by her husband, The serpent destroyed the human race, she will be destroyed.
God also made gracious provisions. Mankind will die and not live forever in this chaotic state, and children will be born so that the human race will endure and continue. Ultimate victory will come through Christ, the Seed of the woman “born of a woman”. God would save them and ensure that they would not live forever in this state. Adam’s faith is seen in his naming his wife, Eve (living). All God’s dealing with people as sinners can be traced back to the act of disobedience by Adam and Eve.

God's Warrior

GENESIS - Chapter 4
Author – Martha Lee

The advance of sin in Cain’s murder of Abel
This chapter is a story of godless society. Here is man in rebellion against God – man who did not obey and who destroyed the godly and denied his responsibility and culpability for it.
In the story of Cain and Abel the seed of the woman met the seed of the serpent. Cain feel prey to Satan and eventually went out to form a godless society, rejecting God’s way. The “way of Cain” is a lack of faith who shows itself in envy of God’s dealings with the righteous, in murderous acts, in denial of responsibility and in refusal to accept God’s punishment.
This chapter draws a contrast between Cain and Abel. In Cain the nature of rebellion unfolds, who had a great start being the child of hope., but he is aligned with the curse he worked the soil. Abel seems to be lined up with man’s original purpose, to have dominion over life, he kept the flocks. These coincidental descriptions are enhanced with their actions in worship. Abel went out of his way to please God, whereas Cain was simply discharging a duty. Abel’s actions were righteous, whereas Cain’s were evil (I John 3:12). These 2 types of people are still present.
Cain’s lack of faith shows up in his response to God’s rejection of his offering of fruit. Rather than being concerned about remedying the situation and pleasing God, he was very angry. Cain was so angry he could not be talked out of his sin – even by God. God’s advice was that if Can would please God by doing what is right, all would be well. But if not sin would be crouching at the door, ready to overcome him. Sin desires to have Cain. Anyone filled with envy and strife is prey for the evil one.
After murdering his brother Cain repudiated responsibility for it and claimed God’s punishment was too severe. God graciously protected him by a mark or sign that would be a deterrent to an avenger, but God condemned him to a life of ceaseless wandering, which Cain defied that curse and stayed in a city in the land of Nod, east of Eden.
Moses learned from this that: (1) sacrifices should be offered to God from a heart of faith, & should be the best of the livestock, the firstborn (2) Israelites had responsibilities to their brothers – they were each other’s keepers and must not kill one another (3) homicidal blood polluted the land, crying out for vengeance – spilled blood raised its voice of accusation (4) blood revenge was averted by God through protective care (5) punishment for guilt was the foundation of Israel’s theocracy (6) life without God is a dangerous life without protection (7) sometimes the elder was rejected in favor of the younger.
Ch 4:17-26 traces the spread of Godless civilization. They defy God – not wanderers but build a city and become prosperous. God allows them to prosper in their earthbound way. They produce music, weapons, agricultural devices, and cities with culture. It is their only recourse in a bitter cursed world.
Not so are the righteous. Some who traced their lineage to Seth began to make proclamation in the name of the Lord.
Cain’s family began in Nod. It was the land of fugitives from God.

God's Warrior

GENESIS CHAPTER 5
Author - Martha Lee

This chapter is a succession from Adam, a new idea begins here, with the dual purpose of linking the history of the early people to the story of Noah and of showing, the result of sin. In fact it answers a problem raised in the preceding section. If in spite of sin there is progress, civilization, and prosperity, what about the curse? The answer is that despite people’s aspirations, they die.

The genealogy in this chapter shows the descendancy from Adam through Seth to Noah. The Cainites’ in chapter 4 had 7 generations; this genealogy has 10 (from Adam to Noah).There was a Lamech in the Cainite list and a different Lamech in the Sethite list. The Cainite Lamech was taunting the curse; the Sethite Lamech was moaning under the curse, looking for comfort from his son Noah.

Apparently the environment before the Flood enabled people to live longer. This could have been part of God’s plan to fill up the earth.

The chapter begins with a reiteration of the creation of man “in the likeness of God”. One cannot miss the emphasis on the blessing of the image (He blessed them) at Creation. But with that in mind the chapter then traces the result of sin, death.

God’s image in Adam was then reproduced in Seth. The capacities and qualities of a parent are passed on to his children by natural reproduction. This chapter not only connects the generations from Adam to Noah – but it very sad in that it ends with “and then he died” so many times you think you are at a continual funeral. If one were in doubt whether the wages of sin is death, he need only look at human history.
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Directly below is a reply to this post at our former site location. The post was made by a dear lady, jcf, who has since goine on to be with our Lord.

God's Warrior

Genesis Chapter 6
Author - Martha Lee

This section of scripture has been the subject of endless debate. I don’t proclaim to have all the answers to this – maybe no one does, but we can look at some possibilities. Whatever you may believe these verses show how wicked the human race had become, and that death was its ongoing punishment.

Many have suggested that “the sons of God were the godly line of Seth and “the daughters of men” were the Canaanites, but this does not do justice to the terminology or the context. Others view the “sons of God” as angels who cohabited with women on earth. This, however, conflicts with Matthew 22:30.

The incident is one of arrogance, the proud overstepping of bounds. Here it applies to “the sons of God”, a lusty powerful lot striving for fame and fertility. They were probably powerful rulers who were controlled by fallen angels. It may be that fallen angels left their habitation and inhabited bodies of human despots and warriors, the mighty ones of the earth.

It is known from Ezekiel 18:11-19 and Daniel 10:13 that great kings of the earth have “princes” ruling behind them – their power is demonic. It is no surprise that in Ugaritic literature (as well as other nation’s writings) kings are described as diving, half-divine, or demigods. Pagans revered these great leaders. Many mythological traditions describe them as being the offspring of the gods.

Genesis 6:1-4 describes how corrupt the world got when the above mentioned violations were rampant. It is also a controversy against the pagan belief that giants and men of renown were of divine origin, and the immortality was achieved by immorality. The Canaanite cult included fertility rites involving sympathetic magic, based on the assumption that people are supernaturally affected through an object which represents them. Israel was warned to resist this because it was completely corrupt and erroneous.

The passage refutes pagan beliefs by declaring the truth. The “sons of God” were not divine; they were demon controlled. Their marrying as many women as they wished was to satisfy their baser instincts. They were just another low order of creatures, though powerful and demon-influenced. “Children” of these marriages, despite pagan ideas were not god-kings. Though “heroes” and “men of renown”, they were flesh; and they died, in due course, like all members of the human race. When God judges the world – as He was about to – no giant, no deity, no human has any power against Him. God simply allots one’s days and brings his end.

God’s words concerning the human race was filled with pathos. People’s wickedness was great, and every inclination of their hearts was only evil continually – “every indication of his heart is evil from childhood. Man was corrupt and full of violence.
God repented that He had made man because the sin of the race filled Him with pain. Even though swift judgment would fall because God’s Spirit would not always contend with mankind, the judgment would be delayed 120 years. During this time Noah was “a preacher of righteousness”. Noah was a recipient of God’s grace and therefore was spared from the judgment. In the time of Moses, Israel would know they were chosen of God and should walk in righteousness as Noah did. They as God’s people, would meet the Nephilim, the Anakites and the Rephaites when they entered the land. But Israel should not fear them as demigods. God would judge the corrupt world for its idolatry and fornication. And in the latter day the wicked will suddenly be swept away by judgment when God will establish His theocratic kingdom of blessing (Matt. 24:36-39).

FLOOD

God judged the wicked with a severe judgment in order to start life over again with a worshipful covenant. In the midst of the Flood, in which the sovereign Lord of Creation destroyed the world Noah, God’s servant and a recipient of grace, sailed through to the “new creation” and worshiped God.

Why would God bring a flood?: (1) God is sovereign over all creation and frequently uses nature to judge mankind (2) the Flood was the most effective way of purging the world. It would wash it clean so that not a trace of the wicked could be found. (3) the Flood was used by God to start a new creation. The first creation with Adam is paralleled by the second with Noah. Much as the dry land appeared from the receding waters, so here the waters abated until the ark came to rest on Ararat. When Noah was finished with the ark God commissioned him to be fruitful and multiply and to have dominion over the earth just as He had told Adam. Noah planted a garden, whereas God planted a garden for Adam and Eve. But sin had tarnished the race. Adam and Noah are contrasted: whereas Adam’s nakedness was a sign of righteousness, Noah’s was one of degradation and he ended up cursing his grandson Canaan.

The motifs in 6:9-8:22 are significant. First God is shown to be Judge of the whole earth In a word He made distinctions between the righteous and the unrighteous, the clean and the unclean. What was clean was for God. A second motif is that God made provision for the recipients of His grace. Thus the warning is that those who claim to be grace-receivers should walk with God in righteousness, being separate from sinners. A third motif had significance for Israel. As God judged the world in Noah’s day and brought Noah through the Flood, so He judged the wicked Egyptians and brought Israel through the waters of the Red Sea to worship and serve Him.

The Flood narrative points up God’s power and freedom over His creation. The Flood reveals God’s deadly anger over sin. The Flood shows that God’s gracious redemption is meaningful in light of judgment, and that His grace is not to be taken lightly. The cause of God’s judgment is stressed – the monstrous acts of sin performed in their habitual courses. In this the Genesis Flood is distinct from pagan account.
So basically, chapter 6-9 answers the question, “what is the end of man?”. Can he get away with pursuing life immorally and enjoying the pleasures of this work with reckless abandon? God’s judgment makes the answer clear. But eh expense seems so great. This judgment seems harsh. No word about the terror of the lost is mentioned, though Noah must have felt it. The Flood shows the extent to which God will go to help bring about holiness and rest on the earth. It is here that the Godly find encouragement – in God’s plan for good to triumph ultimately over evil. Only one other event shows that holiness among people is the object for which God will sacrifice everything else – the crucifixion of His Son.

The narrative divides into 3 sections: the commission to Noah to build the ark and preserve life, the destruction of all flesh outside the ark by water, and the sacrificial worship by Noah after the Flood.

The deliverance was to be by means of an ark, a flat-bottomed rectangular vessel 450’ long, 75’ wide, and 45’ high, with a displacement of 43,300 tons on three decks. The ark was to take all kinds of animals to preserve life, clean and unclean. Noah had to take two of every kind of animal, but for food and sacrificing he had to bring 7 pairs of each kind of clean animal. The distinction between clean and unclean became a major point in the Levitical order.

God's Warrior

Genesis Chapter 7
Author - Martha Lee

After Noah had taken all kinds of animals into the ark, he then made all preparations, and then the Flood came. One the one hand there was a torrential rain for 40 days and nights. On the other hand there were corresponding gigantic upheavals and shiftings of the earth’s crust which caused the oceans’ floors to rise and break up their reservoirs of subterranean waters. As a result, the whole earth was flooded in the disaster. No doubt the surface of the earth, the manner of life, and the longevity of life were changed by this catastrophe.

Everything living on earth (outside the ark) was destroyed. Only marine life survived. Sin had infected every aspect of life, and nothing short of a new beginning would suffice. Thus it will also be at the end of this Age (Matt. 24:37-39).

A question by Brenda.....

God's Warrior

Genesis - Chapter 8
Author - Martha Lee

The heavy rains lasted 40 days, but the waters continued on for 110 days, “The waters flooded the earth for 150 days”. The 40 days were part of the 150 days, with apparently lighter rain falling (or subterranean water upheavals continuing for another 110 days. The ark rested in the mountains of Ararat 150 days after the rains began. Assyrian records may identify such a name in Armenia of eastern Turkey, but the precise location remains unknown. After it was clear that the earth was suitable for habitation, the 8 people and all the animals left the ark. This was 377 days after they had entered. The theme of “rest” seems to be quite strong throughout the story. The ark rested (v.4); at first the dove could find no place to set its feet (v.9), “could not find a resting place for its feet”. When the ark came to rest on Ararat, this was more than a physical landing on dry ground. It was a new beginning, the world was clean and at rest.

Leaving the ark, Noah made a sacrifice to God, which was a pleasing aroma to Him. The people of God are worshiping people, as Israel would learn, and that worship was to take the form of giving God some of the best of what was His. The redeemed of the Lord offer Him the praise of their lips, the best of their possessions, and the willingness and humility of their spirits. Noah received God’s grace, walked with God in obedience and righteousness, was preserved from judgment, entered a new age with people’s wickedness temporarily removed, and responded with worship and sacrifice.

After Noah made the sacrifice, God promised never to curse the ground this way again. The continuity of seasons is evidence of God’s forbearance.

God's Warrior

GENESIS - CHAPTER 9
Author - Martha Lee

VS. 1-4: Is the covenant with Noah. God instructed Noah to be fruitful and increase in number and fill the earth just as He had told Adam. And Noah like Adam, was to have dominion over animals. Also both were given food to eat with one prohibition.
VS. 5-7: With Noah’s new beginning came a covenant. It was necessary now to have a covenant with obligations for mankind and a promise from God. The covenant was:
1. Restates God’s authority over man and his duties as found in the Adamic Covenant and then adds further responsibilities. These new items include the following, (a) animosity between mankind and the animal kingdom (b) the allowance of animal flesh for food (c) the forbiddance of consumption of blood (e) capital punishment for murder (f) the command to be fruitful and multiply and fill the earth. The Noahic covenant is made between God and man, and affects the entire animal kingdom. In this covenant, God promises never again to destroy the world through a flood. The sign that God will keep His promise is the rainbow set within a cloud. A rainbow is likely chosen because it is presented elsewhere as an item that surrounds the very throne of God (Ezek. 1:28; Rev. 4:3), representing His blessing.
2. Capital punishment is here established as part of human government. To not exact such punishment when murder occurs is a sin against God. Capital punishment continues until the second coming of Christ (Rom.13: 1-7; 1 Peter 2:13-17). Since God’s standard of justice of substitution, the only thing valuable enough to pay for the life of a human being is the life of another. This principle forms the backbone of the gospel and the need for Christ’s substitutionary death on the cross.
3. Vs. 8-17 God prophesied that He would set a rainbow as a sign of His covenant. This prophecy is fulfilled every time a rainbow appears in the cloud. Through this covenant God promises to keep alive a seed that will eventually curse the seed of the serpent (Gen.3: 15). The rainbow is a reminder to mankind of Go9d’s promise.
4. Vs. 24-27 This passage includes another prophecy, this time concerning the destinies of the Noah’s 3 sons: She, Ham (through Canaan), and Japheth. This prophecy provides an outline of post-flood history. Ham dishonored his father by viewing his nakedness. Shem and Japheth respected their father and refused to look.
5. Vs. 26 Blessed be the Lord, the God of Shem. The messianic line that ran through Seth, Enoch and Noah before the Flood would now run through Shem, Eber and Abraham and eventually on to Jesus Christ. God’s chosen nation, Israel, would descent through Shem. Thus, through Shem God would meet the spiritual needs of mankind.
6. Vs.27 May God enlarge Japheth. The word “enlarge” is ordinarily coupled with “borders”, implying the multiplication of descendant.

God's Warrior

GENESIS CHAPTER 10
Author - Martha Lee

This chapter deals with the table of Nations, and gives a survey of the descendents of Noah’s 3 sons. God had told them to “fill the earth”, but later their descendants’ moving out and filling the earth was divine judgment on a rebellious people. This table appears to represent the known tribes of the earth. Seventy descendants of Noah’s sons are listed, including 14 from Japheth, 30 from Ham, and 26 from Shem.

The descendants of Japheth are given first: Gomer, representing the Cimmerians or Scythians; Magog was the land between Armenia and Cappadocia; Madai represented the Medes east of Assyria; Javan was the general word for the Hellenic race of western Asia Minor; Tiras may refer to a seafaring Pelasgians of the Aegean coasts. From these 7, 7 more were derived. Three northern tribes came from Gomer, Ashkenaz, Riphath, and Togarmar (distant northern tribes). These northern tribes did not figure predominantly in Israel’s history, but occur frequently in prophetic writings. (Ezek. 17: 37-39).
Vs. 6-7 The descendants of Ham formed the eastern and southern peoples of Mesopotamia. The Cushites (desc. of Cush) settled in south Arabia, and is present-day southern Egypt, Sudan, and northern Ethiopia. They became mingled with Semitic tribes dwelling in the same region; hence there is repetition of some of the names in other lines. Sheba was in Upper Egypt. Havilah could refer to northern and eastern Arabia on the Persian Gulf. Raamah and Sabtecah were in southern Arabia.
Vs. 8-12 Inserted in this table of nations is the story of Nimrod. This is the first “begot” (was the father of) section and forms a major stylistic break from the tribal names preceding it. He was the founder of the earliest imperial world powers in Babylon and Assyria. His name means “mighty hunter, a trait found commonly in Assyrian kings. He was founder of several powerful cities. The center established became major enemies of Israel.
Vs. 13-14 Another son of Ham was Mizraim, or Egypt. Mizraim developed tribes that ranged from North Africa to Crete. The placing of the Philistines in this connection represents migration, not lineage. The Philistines migrated from their Aegean homelands into the Delta of Egypt and finally to Palestine.
Vs. 15-20 The final Hamite line that was significant for Israel was the Canaanite group. Sidon was the predominant Phoenician city. Hittites is problematic, but may refer to a pocket of Hittites from the early movement of tribes. The Jebusites dwelt in Jerusalem. Amorites was a general reference to western Semites, but here points to a smaller ethnic group in the mixed population of Canaan. The other 7 Canaanite tribes names are less problematic. They were tribes that settled in Lebanon. Their listing is significant after the passage pronouncing the curse on Canaan.

Vs. 21-31 The descendants from Shem are recorded last. Elamites, descendants of Shem’s first son Elam, dwelt in the highland east of Babylonia. Asshur was the name of the region and people of Assyria, where Nimrod, a Hamite, had founded several cities. Arphaxad resided northeast of Nineveh. Lud settled in what is now western Turkey. Aram was an ancestor of the Aramean tribes of Mespotamia. The line then traces Arphaxad to Eber and his sons to introduce this embellishment.
The note on Eber’s son Peleg – that in his time the earth was divided – seems to pinpoint the Babel experience. The verb palag is used in the Old Testament to described division into languages. So the Babel event occurred 5 generations after the Flood. The table then turns to trace the tribes from Peleg’s brother (Joktan) most of who lived in the Arabian Peninsula. Israel would find ancient blood ties with these 13 tribes of Joktanites in the desert.
Vs. 32 Here is an unusual ending, reminding the readers that all families came from Noah, but some were of special interest for the nation Israel.

God's Warrior

Genesis - Chapter 11
Author - Martha Lee

The chapter starts with the dispersion at Babel. This passage explains how the nations came to be scattered across the face of the ancient world. It is a message of judgment: what they prided themselves in became their downfall, and what they feared the most came on them. Everything that mankind proposed in the first half (11:3-4) was disposed of in the second (11:5-9), almost an undoing or reversal of their activity, even to the extent of parallel expressions. The narrative hinges on the central fact, “the Lord came down”. One of the problems in this passage is its connection with chapter 10. At the beginning of chapter 11 the whole world is of “one language” and one vocabulary. But chapter 10 has already divided the nations according to peoples and tongues. Territories, clans, nations, and languages occur three times thou not always in the same order. Probably 11:1-9 explains how the arrangement in chapter 10 came about. Genesis often goes outside the chronological order to arrange the material thematically. The exact chronology is only hinted at in the expression about Peleg: “In his time the earth was divided (10:25)”.
The sin of the Shinarites (people in a plain in Shinar) appears to be immense pride. They said, “Come, let us build ourselves a city, with a tower that reaches to the heavens, so that we may make a name for ourselves”. This was open rebellion against God, an independence of God. Here the people came together to strengthen themselves and in pride to make a reputation for themselves lest they be scattered over the face of the whole earth. This appears to be in direct opposition to God’s command to spread out and fill up the whole earth.
Their desire (11:5-9) to enhance the unity and strength had potential for the greatest evil, according to the Lord’s evaluation: “If they have begun to do this, then nothing they plan to do will be impossible for them”. Thus what they would not do in obedience He did for them in judgment.
No doubt Shinar refers to the area of Babylon and Babel means confused. The account in Genesis views Babylon as the predominant force in the world, the epitome of ungodly powers. What the people considered their greatest strength (unity) God swiftly destroyed by confusing their language. What they considered their greatest fear (scattering) the Lord scattered them over all the earth. What they desired most (to make a name for themselves) ironically came to pass, for they became known as “Babel” Then they stopped building the city and were scattered abroad. Out of these scattered nations God brought hope by forming one nation, which became His channel of blessing. So God was not done with the human race. This chapter simply prepares the reader for His work.
Vs. 10-16 these verses give the succession from Shem (Noah’s son) to Abram. The list in verses 10-26 shows the straight line of Shem, who was blessed, to Abram, thus authenticating God’s handing down the blessing to Abram.
The Patriarch’s:
Terah had 3 sons: Abram, Nahor and Haran
Abram md. Sarai (halfsister)
From them came Ishmael and Isaac (md. Rebekah) and from them came Esau and Jacob (mad. Leah & Rachel). Nahor md. Milcah and had 8 sons most significant was Bethuel who was the father of Rebekah and Laban (who was the father of Leah and Rachel).
Haran was the father of Milcah and Iscah and Lot (who was the father of Moab and Ammon).

God's Warrior

GENESIS Chapter 12 Author - Martha Lee

This chapter deals with the call of Abram and his obedience to God. God told him to leave his country and go to the land and predicts blessings. Abraham’s calling had a purpose: his obedience would bring great blessings. Three promises were based on God’s call for Abram to leave his land: (a) a great nation, (b) a blessing for Abram, and (c) a great name, these promises would enable him to “be a blessing”. Based on this obedience were God’s three promises (a) bless those who blessed him (b) curse anyone who would treat him lightly, and (c) bless the families of the earth through him.
Vs. 10-20 this sojourn to Egypt has much more to it than a simple lesson in honesty – though the story certainly warns against the folly of deceit. The claim that she is “my sister” occurs three times in the patriarchal narratives. Half-truths don't count either.
You cannot miss the deliberate parallelism between this sojourn of Abram in Egypt and the later event in the life of the nation in bondage in Egypt. The motifs are similar: the famine in the land, the descent to Egypt to sojourn, the attempt to kill the males but save the females, the plagues on Egypt, the spoiling of Egypt, the deliverance, and the ascent to the Negev. The great deliverance out of bondage that Israel experienced was thus already accomplished in her ancestor, and probably was a source of comfort and encouragement to them. God was doing more than promise deliverance for the future nation; it was as if in anticipation He acted out their deliverance in Abram.
Vs. 10-13 – Abraham/s scheme, born out of fear, turned against him and God’s promise to him was thrown into jeopardy. Only God could rescue his wife so that the promise to Abram might be fulfilled.

God's Warrior

Genesis - Chapter 13
Author - Martha Lee

Abram and Sarai are in Egypt and have been caught in their deception of the Pharaoh, so they have to leave. It is true that while there Abram had become more wealthy, but all those riches could have diverted him from retaining Sarai, the one person who was needed for fulfilling the promise. Also, it is believed that at this time they acquired Hagar, an Egyptian, who later became his slave-wife and bore Ishmael. Only by God’s divine mercy were they able to leave Egypt with all their wealth and with their lives.

When they return to the Promise Land they are faced with the problem of survival of their many possessions and strife between Abram and Lot was evident. Abram and Lot had to separate, one going one-way and one another. One might have expected that Abram, the recipient of God’s promise, would have exercised his right and chosen first. But he offered the first choice to Lot who chose purely on a human level, satisfying himself with the fat of the land. Abram’s decision to let Lot choose first was undoubtedly a choice made by faith, with Abram not looking on things temporal, but on things spiritual, that is, God’s promise. This chapter shows how faith solves strife!
Vs. 1-4 provide the setting for the story, but that setting is a story in itself. It is one of conflict in the midst of God’s blessings. When back in the land, Abram renewed his worship and proclamation of the Lord at an alter. It can be noted from this chapter that wealth of livestock, silver and gold can bring stress. Lot and Abram had both prospered and Lot not only had livestock, silver and gold but also tents.
But in the midst of the land with Canaanites and Perizzites around them quarreling broke out. The decisions Abram and Lot made to split and go there separate ways were made primarily because Abram desire peace and not quarreling. Lot making the first choice made it based on selfish thinking, believing he was choosing the best land for his cattle and he moved toward Sodom. Their relationship as relatives was to Abram something worth saving. To keep that intact, separation seemed the only possibility.
Vs. 14-17 Abram is contrasted with Lot. Lot had been active in taking what he thought was best. Now God reworded the ideas, instructing Abram with several commands. Abram was told to life up his eyes and look, which Lot did on his own. Abram was waiting for God to give him the land; Lot just took it. God restated that He would give the land to Abram as a possession. Better that God give it than that someone take it. God also told Abram his descendants would be as numerous as the dust of the earth. He then was invited by God to walk through the land see his possession. Chapter 13 closes the way it began, with Abram settling down this time near the great trees of Mamre at Hebron, 22 miles south of Jerusalem and making an altar to God. Hardly any other chapter in the Bible describes faith so marvelously. Here was Abram a genuine believer in and worshiper of God, whose faith functioned in a conflict. Lot walking by sight, chose on the basis of what appealed to him. His choice was self-seeking and self-gratifying. But such a choice became dangerous and short-lived, for all was not as it appeared to be on the surface. Abram, on the other hand, walking by faith, generously let Lot choose first. Abram was unselfish, trusting God. He had learned that it was not by his own plan that he would come into the possession, or by jealously guarding what was his. He acted righteously and generously. One who believes that God is pledged to provide for him is not greedy, anxious or covetous.

God's Warrior

GENESIS Chapter 14
Author – Martha Lee

The record of the battle of the four kings against the five is interesting, for it is part of the outworking of God’s promise to make Abram great and to bless those who blessed him and curse those who cursed him. This chapter described a typical “international” skirmish in the ancient world in which powerful nations formed a coalition to plunder and subjugate areas near the border of the land promised to Abram.

Vs. 1-12 In an effort to put down a rebellion, four powerful Eastern kings, invaded the Jordan Valley near the Dead Sea, defeating all the forces in the region, plundering the five Jordanian kings, and taking Lot captive.

Vs. 13-16 Hearing of the invasion and the capture of Lot, Abram mustered his 318 trained men and together with his allies pursued and defeated the invaders in a night attack. He pursued them all the way to Dan, the future northern border of the Promised land (140 miles from Abram’s home in Hebron). Dan was then named Leshem. During the night Abram pursued them on to Hobah (another 100 miles), and brought back Lot and his possessions and family and other captives. This was a striking victory for Abram over 4 leading kings who had previously conquered such an extensive portion of the area south of the Dead Sea. Abram, the Hebrew, was not recognized as a clan leader. This is the first occurrence in the Bible of the word “Hebrew”. He was a force to be reckoned with among the nations.
Lot’s dwelling in Sodom was the means of Abram’s being drawn into the conflict. Abram was dwelling in Hebron, but had a covenant with Mamre the Amorite and his brothers Eshcol and Aner. Here this covenant worked in favor of Abram, for these Amorites, who allowed him to dwell with them, had to fight with him. When the term “Amorite” is used alone, it refers to western Semitic peoples living in Transjordanian kingdoms and the hill country of Palestine. These Amorites were a small ethnic group, not the large wave of Amorites who poured into both ancient Sumer and the West. Abram was the general, and the victory was attributed to him. But this does not fully explain the triumph. Later Melchizedek attributed the victory to God as part of God’s blessing on the patriarch. God was working through the life of Abram in accord with His promise. When invaders plundered the land and stole his troublesome relative, Abram instinctively sprang into action. Israel learned and still learning that God gives His Chosen People victory over enemies who plunder the Promise Land. This must have encouraged God’s people in that time and should encourage them today.
In the Old Testament, warfare was actual and physical, but also spiritually significant in relationship to faith. According to the New Testament, a Christian’s battle and weapons are spiritual, and God’s promises are eternal.
Vs. 17-21 This is one of the most fascinating encounters in the Old Testament. Two kings met Abram on his return from the battle, and they could not possibly have been more different. In contrast with the wicked city of Sodom and its ruler Bera, who also was undoubtedly wicked, was Melchizedek King of Salem, a priest of God Most High. Melchizedek’s name means king of righteousness. And he was a ruler who was God’s representative (some believe the preincarnate Christ).
Melchizedek is the only person whom Abram recognized as his spiritual superior. Abram accepted blessing from him (communion) and gave him a tithe of all he had. Abram did this deliberately in full awareness of what he was doing. It shows how unthreatened and humble Abram was, even after victory. He recognized that God’s revelation was not limited to him, he found someone nearer to God than he who blessed him. The contrast between the 2 kings is significant: (1) the King of Sodom met Abram (2) the King of Salem met Abram, (3) the King of Salem blessed Abram, (4) the King of Sodom offered Abram a deal. The fact that the offer from the King of Sodom came after Melchizedek’s blessing helped Abram keep things in perspective. Abram swore before the Lord God Most High that he would not take anything that belonged to Sodom, lest the King of Sodom take credit for making Abram rich. This incident was a test and Abram passed. Abram knew he would become more prosperous, and he knew who was blessing him. Melchizedek the only king and priest in the Old Testament. When David became King he sat on Melchizedek’s throne, and prophesied that his great Descendant, the Messiah, would be a priest forever after the order of Melchizedek (Ps. 110:4). The book of Hebrews demonstrated how Jesus Christ in His death fulfilled the Levitical order and began a better high priesthood.

God's Warrior

Genesis Chapter 15
Author – Martha Lee

In conclusion of chapter 14, we found that after Abram’s rescue of Lot and blessing from Melchizedek the Lord formally made a covenant with Abram, thereby confirming the promise given earlier. God warned, however, that there would be a long period of enslavement.
Before God made the covenant, He set aside Abram’s fear and doubt by a word of assurance: Do not be afraid. I am your Shield. When the Lord promised Abram that his reward would be great, the patriarch immediately asked what he would receive since he was childless. This shows his faith. His vision was not blinded by Bera’s offer (ch.14); Abram still had only one hope, the original promise God had given. His concern was expressed by a word play on his household servant’s origin: this Eliezer of Damascus is the possessor-heir of my estate. It is as if Abram was stressing to God that a mere servant would become his heir. But the Lord strongly answered, This man will not be your heir. God then showed Abram the stars, pointing out that Abram’s offspring would be just as innumerable. The word by which God created the stars would guarantee Abram’s seed. Abram believed the Lord and He credited …to him….righteousness. This foundational truth is repeated 3 times in the New Testament (Rom. 4:3; Gal. 3:6; James. 2:23) to show that righteousness is reckoned in return for faith.

Genesis 15 provides an important note, but it does not pinpoint Abram’s conversion. That occurred years earlier when he left Ur. Abram’s faith is recorded here because it is foundational for making the covenant. The Abrahamic Covenant did not give Abram redemption; it was a covenant made with Abram who had already believed and to who righteousness had already been imputed. The Bible clearly teaches that in all ages that imputed righteousness comes by faith.
Vs. 7-10 In the solemn ceremony in which the Lord made a binding covenant with Abram, God assured him of the ultimate fulfillment of His promises. God declared that there would be a 400year period of enslavement for his descendants.
Obeying God’s instructions, Abram severed in half a heifer, a goat, and a ram, and also brought a dove and a young pigeon.
VS 11-16 Abram must have had sudden horror when unclean birds of prey swooped down on the offering animals. God’s announcement of Israel’s enslavement clarified the meaning of the attacking birds. The word mistreated is the same word used in Exodus 1:11-12 to describe Egypt’s oppression of Israel. Egypt, like the birds of prey, opposed the covenant, but ultimately the covenant will be fulfilled.
Vs. 17-21 Then after sunset God revealed Himself in connection with the image of an oven (smoking fire pot) and a torch, two elements that were connected with sacrificial ritual in the ancient world. These images are part of the burning motif that describes God’s zeal and judgment in the world. Fire represents the consuming, cleansing zeal of the Lord as well as His unapproachable holiness, which are interrelated. In the darkness Abram saw nothing else in the vision except these fiery elements that passed between the pieces of the slaughtered animals. Thus the holy God was zealous to judge the nations and to fulfill His covenantal promises to Israel. He came down and made a formal treaty with Abram. Since God could swear (confirm the covenant) by none greater, “He swore by Himself”. In other words this was a unilateral covenant. Sot its promises are absolutely sure. God even specified the boundaries of Israel’s land – from the river of Egypt to the Euphrates. Israel has never had possession of this land – they will in the Millennium. Abram in spite of his situation, believed God.
This passage encourages New Testament believers as well. God affirms that He will fulfill His promises concerning salvation and all the blessings that pertain to that life, despite opposition, suffering, and even death, He keeps His promises.

God's Warrior

Genesis - Chapter 16
Author - Martha Lee

As Abram’s faith was developed and tested, delay was seen in the fulfilling of God’s promise. In moments of weakness there are suggestion of alternative plans – plans not characterized by faith. Human efforts to assist in the fulfilling of divine promises complicated the matter.
Sarai was barren so by all human calculations the heir of the promise could not come through her at all. This set in motion some dubious activities by Abram and Sarai8. Abram learned that God’s promise was not to be fulfilled in this way. In the legal custom of that day a barren woman could give her maid to her husband as a wife, and the child born of that union was regarded as the first wife’s child. If the husband said to the slave-wife’s son, “You are my son,” then he was the adopted son and heir. So Sarai’s suggestion was unobjectionable according to the customs of that time. But God repudiates social customs.
Sarai’s plan, with Abram’s approval, turned sour, after the Egyptian slave, Hagar, became pregnant. Hagar began to despise Sarai. Because of the conflict between the women, Sarai blamed Abram. He told her to handle the problem however she wished. Sarai then mistreated Hagar so she fled. The story had both a dark side (Sarai mistreated Hagar) and a bright side (the Angel of the Lord communicated with Hagar in the desert). When the way of faith (which involves patient waiting) was abandoned and the way of human calculations was taken, Abram was caught up in a chain of causes and effects that would trouble him for years to come. (Ishmael became the ancestor of the Arabs, who are still hostile to the Jews).
The Angel of the Lord found Hagar beside the road to Shur on her way back to Egypt. This is the first reference in the Old Testament to “the Angel of the Lord”. This Angel is identified with Yahweh God but is also distinct from Yahweh. Thus, “the Angel of the Lord” may refer to a theophancy of the preincarnate Christ. After asking Hagar 2 questions (where have you come from and where are you going)? , God gave her 2 sure words: one was to return and submit, and the other was a promise that she would give birth to a boy. She called God the One who sees me and commemorate the event she named the well at that location Beer Lahai Roi (well of the living One who sees me). Is this knowledge or belief?
God name the boy Ishmael, which He explained, “For the Lord has heard of your miser”. Clearly He meant this primarily for Hagar, but it also was meant for Abram and Sarai.
God spoke in direct revelation, and Hagar responded in faith. God sees distress and affliction, and He hears. Sarai should have known this. Since God knew Sarai was barren, she should have cried out to the Lord. Instead she learned a lesson the hard way – from the experience of a despised slave-wife who came back with a faith experience. How Abram must have been rebuked when Hagar said God told her to name her son Ishmael, which means “God hears”. In great distress (Sarai’s barrenness) one must turn to the Lord because He hears the afflicted, sees them in their need, and will miraculously fulfill His promises. This cannot be done by human means. Giving children to the barren is God’s work. God provided for Hagar, who was thrust out into the desert and promised her that she would be a matriarch – her son would become the father of a great tribe of wild, hostile people, living in the Arabian desert. But they would not be the promised seed; they would only complicate matters. Sarai’s sin caused the origin of the Ishmaelites, a harvest that is still being reaped.
The lesson was clear for Sarai, Abram Hagar, Israel and for Christians: God’s servants are to trust His Word and to wait for its fulfillment, enduring patiently till the end. It becomes increasingly clear in Genesis that any person or any nation that owes its existence to divine election should live by faith. Human efforts will not help. But the good news for God’s people is that the living God sees and hears.

God's Warrior

Genesis - Chapter 17
Author - Martha Lee

This chapter records (a) God’s assurance of His promises by changing the names of Abram and Sarai (b) God’s instituting circumcision as the sign of the covenant (c) God’s sure word on the promises’ fulfillment through Sarah, and (c) Abraham’s compliance.
God is dominant in the first 3 sections: He promised Abram a son and named his Isaac. He renamed Abram and Sarai to reflect that promise, and He instituted the sign.
God’s promise (vs. 1- to Abram grew more and more magnificent. As God Almighty, He was fully capable of accomplishing all His promises (first OT occurrence of the title “God Almighty). God told Abraham he would be the father of many nations and kings will come from you. God said the covenant will be everlasting and the land of Canaan, which Abraham would possess, would be an everlasting possession of Abraham’s descendants.
Vs. 9-14 The other confirming sign was circumcision. This one applied to al males who shared the promise. Circumcision was practiced elsewhere in the ancient Near East, but here it achieved a new meaning. It too would remind Abraham and his descendants of the everlasting covenant. God announced that Sarai would be called Sarah and that her seed would produce kings. Hearing this, Abraham laughed because it seemed incredible that a barren 90-year-old woman could give birth to a son. Abraham had assumed that his descendants would be through Ishmael.
Vs. 19-22 God had assumed that she would produce a son and his name would be Isaac, which means, “He laughs”
Vs. 23-27 Abraham having received God’s word, immediately obeyed God’s command regarding circumcision. Abraham was circumcised at age 99 – Ishmael at 13, and every male in the patriarch’s household.

God's Warrior

GENESIS CHAPTER 18
Author – Martha Lee

Three men visited Abraham near the great trees of Mamre at Hebron to confirm the time of the fulfillment of the promise. These 3 were the Lord comments on “the Angel of the Lord,” and 2 angels. Though one is justified in seeing lessons here about hospitality, the angels certainly did not visit Abraham for the purpose of teaching him this. Why did the Angel of the Lord approach Abraham in this manner? Why did He not use an oracle, a vision, or a voice? Possibly He meant it as a test for both Abraham and the Sodomites. The moral states of Abraham and Sodom may have been indicated by their different treatments of strangers. Abraham’s peaceful, quiet visit contrasted greatly with Sodom’s outbursts of brutality and inhumanity (chs. 18-19)
But more likely Abraham’s visitors meant to convey intimate fellowship, peace offering, and treaties. When the Lord was ready to specify the fulfillment of the covenantal promise, He came in person and ate in Abraham’s tent. Nothing could more significantly communicate their close relationship.
Abraham hurried to them, hurried back to the tent, ran to the herd, and his servant hurried. Abraham bowed low before them, he had water brought to wash their feet, he served them freshly baked bread, a choice calf, curd and milk and he stood while they were eating. All this shows Abraham’s respect and awe of his guest.
Basically this account is a call to believe that God can do the impossible. He confirmed His promise by a personal visit-and ate with them-to announce that the time was at hand.
Vs. 18-33 The predominant these of these verses is justice. It grows out of the preceding verses. Certainly God is able to do whatever He chooses to do, but will it be just? The answer is evident, as shown by His replies to Abraham’s appeals.
Vs. 16-21 These verses are in regard to the Lord’s soliloquy about His judgment on the cities of the plain, with the major city being Sodom. God had a double motivation for revealing His plan: (1) All nations would be blessed through Abraham, therefore God told him that one city (Sodom) was to be removed before it had a chance to be blessed through hi, (2) Abraham was to teach his offspring righteousness and justice (what is right and just, so that they might enjoy God’s blessings. Abraham bargained with God – “what if 50..45..30..20, or 10 righteous were found in Sodom would God destroy the city. He was trying to talk God into something against His will.
The these of justice predominates: those who will enjoy God’s blessing (a) will teach justice, (b) may intercede for just judgment to preserve the righteous, and (c) know that God may preserve the wicked for the sake of the righteous. Certainly Israel learned from this that God is a righteous Judge, and that righteousness exalts a nation, and that righteous people help preserve society.

God's Warrior

Genesis Chapter 19
Author - Martha Lee

The Judgment of the Cities of the Plains

This chapter records God’s judgment on a morally bankrupt Canaanite civilization, but it also provides a severe warning against others becoming like them: it was difficult to get Lot out of Sodom, and Sodom out of Lot’s family. Lot was an upright citizen, hospitable, and generous and a leader of the community. He was a judge, for he “was sitting in the gateway of the city”. Judges usually sat by the city gats, public places where legal and business transactions were finalized. As a judge Lot sought to screen out the wickedness of his town fold and to give advice on good living. He knew truth and justice, righteousness and evil. He was a righteous man, (2 Peter 2:7)
Yet in spite of his denunciation o9f their lifestyle, he liked the good life of Sodom’s society. He preferred making money off its citizens to staying in the hills where there would be no filthy living but also no “good life”.
The truth of his character came out at the visitation from on high. Lot seemed godly and pure, but he was a hypocrite. He lived within Sodom and this was his choice. He was moral for he opposed sodomy and homosexuality; he knew evil when he saw it. Ironically he was willing to sacrifice his daughters’ virginity to fend off the vice of Sodomite men. He escaped judgment by the grace of God, but his heart was in Sodom. As long as the Lord let Lot alone he would seek to profess faith while at the same time living in Sodom. He could not have both. Sodom would have destroyed him.
Vs. 1-14 The 2 angels were reluctant visitors to Lot. They preferred to lodge in the square, but when the angels were in Lot’s house, all the men of the city surrounded the house. They wanted to have sex with Lot’s visitors. They wanted homosexual relations with these who they thought were men. Lot tried to get them to take his daughters instead in order to protect his guest. Lot could not protect his guest or his daughters. The angels pulled Lot inside, made the men outside the house blind, and told them to get out because they were going to destroy the city. Lot told this to his daughters’ fiancés, but they would not believe.
VS.15-22 Early in the morning the angels literally had to drag Lot from the city. The Lord was being merciful in sparing Lot for Abraham’s sake. But after he was delivered, Lot sought a concession out of the angels. He wanted to go to the small town of Zoar. This scene would always remind Israel of Lot, lingering, and halting, being dragged to safety. Why do some of God’s people fall in with the corrupt world?
VS. 23-29 With burning sulfur the Lord other threw the wicked cities and the entire plain in a great destruction. Lot’s wife gazed back intently and was changed into a pillar of salt, a monument to her disobedience. The dense smoke Abraham saw, which was caused by the burning sulfur.
VS. 30-38 This closing section records what Lot’s two daughters did in the mountain cave. Lot had been afraid to flee to the mountains, so he went instead to Zoar. But now, he left Zoar for the mountains to live in a case. The daughters thinking their chance for remarrying was slim, they took turns getting their father drunk and having sex with him. From this act came the Ammonites and the Moabites who fought the children of God for years. Through these, Israel could see that if God judges a people severely, He is righteous because of their great evil. How should one live, knowing God deals with evil? “Do not love the world or anything in the word…the world and its desires (lusts) pass away” (I John 2:15,17) under the judgment of God. It is dangerous and folly to become attached to the present corrupt world system because it awaits God’s swift and sudden destruction. Jesus referred to Genesis 19:26 to warn of the destruction to come on unbelieving Israel: “Remember Lot’s wife” (Luke 17:32). When Christ returns, people should not look back as she did. If an unbeliever craves the best of this world he will lose both this world and life in the next world. (Luke 17:33-37).
Jesus said that if the miracles He did in Capernaum had been done in Sodom the Sodomites would have repented (Matt. Ll:23). As it is, “it will be more bearable for Sodom on the day of judgment than for the cities of Galilee” (Matt. 11:24). This signifies that God judges according to knowledge, and that judgment greater than physical destruction awaits sinners.

God's Warrior

GENESIS CHAPTER 20
Author - Martha Lee

The Deception of Abraham before Abimelech

This story records God’s providential protection of His people, but its emphasis is on purity, specifically the preservation of Sarah’s purity. For the Posted fulfillment of the promise, marriage is important: participation in God’s promised blessings demands separation from worldly corruption.

Sinfulness and weakness of faith crated a threat to the promised blessing. It is a sad commentary on one’s lack of faith if God has to deliver him again and again.
VS. 1-7 Earlier God delivered Abram from Egypt with plagues after he lied about Sarai being his sister (ch.12).
Here Abraham again told the same lie about Sarah to Abimelech king of Gerar, out of fear. Later Isaac did the same thing with another Abimelech. Gerar was near the coast about 12 miles south of Gaza and about 50 miles south of Hebron, in the land of the Philistines. When Abimelech took Sarah, God warned him by a dream and by the barrenness of his wife and slave girls that she was married. There is a fitting wordplay here. Abraham prayed that eh righteous would not be destroyed by the wicked. Now Abimelech’s words echoed the same concern: “Lord, will you destroy an innocent nation?” The rebuke of this expression would have been forceful for Abraham. So when Abimelech assured God of his clear conscience in the matter, God told him to return Saran and to have Abraham the prophet (first occurrence of this word in the OT), God’s spokesman, pray for Abimelech. Only the patriarch’s prayer saved the king’s life.
God did not rebuke Abimelech, but He certainly gave him the sternest of warnings: he should not commit adultery because it was a capital offense. The wording clearly anticipates the same command in Ex. 20:14. God made Abraham and Sarah one so that they might produce a godly seed. This was basic to the covenant.
Both deliverances of the patriarch preserved the purity of Sarah and kept the promise in tact. God controls birth. He miraculously intervenes. He opens and closed wombs.
VS. 8-18 Though God did not rebuke Abimelech, He did rebuke Abraham. The king spoke of the great guilt Abraham’s action brought on him and he spoke to Sarah of his offense against her. He sensed that his plan to take her into his harem was wrong. So he made amends by giving the patriarch livestock and slaves, allowing him to live in his land and giving Abraham 1000 shekels of silver.
God' s preventing the destruction of Abraham’s marriage by adultery reinforced the fact that the Israelites should not destroy their marriages by adultery. Here the stress was also on the protection from intermarriage with pagans. To take the wife of another man is a life-and-death issue. God punishes such a sin.
So the message was clear: God did not want Israel to intermarry with pagans – especially when adultery or divorce was involved. Israel seldom remembered this (Mal. 2:10-17).

God told Abraham, that from Ishmael would come a great nation. Ishmael lived in the desert and became an archer – he married an Egyptian.
Paul in Gal. 4:21-31 tells this story of Ishmael being born by the flesh through “the slave woman” and Isaac being born by the promise and was the heir. One represented bondage at Sinai, the other freedom when the promise finally came. When Christ, the seed, came the old was done away. Now that the promise has come, believers are co-heirs with the promised Seed by adoption through God’s grace.
VS. 22-34 These verses give the explanation of the name of Beersheba, the home of Abraham. This name will always reflect the covenant the patriarch made with the residents of the land, which enabled him to dwell there in peace and prosperity. This story revealed that the patriarch was blessed of God, and that some pagans recognized God’s blessings. The motif of the well appears again. God provided water – a symbol of blessing, out of the wilderness, out of the barren land, out of the rock. Abimelech realized this, and after the controversy over his servants’ seizure of the well, the 2 men made a treaty do that the pagan king could share in the blessing. In making the treaty Abraham gave Abimelech both sheep and cattle, including 7 ewe lambs. These secured Abraham’s legal right to dwell in the land in peace, and legally forced Abimelech to recognize that this well at Beersheba belonged to Abraham. The patriarch thus secured by treaty his right to the well, that is, God’s provision of blessing. Abraham planted a tree there.