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).
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.
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.
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.
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.
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.
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.
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.
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.
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.
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