In Genesis 1, we see that God made a good creation because God is good. Because of sin, that creation has been corrupted. Through the gospel, we see how creation and human lives are being restored.
Tag: genesis
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Abram and Lot. Studying Genesis 13
Genesis 13 begins with Abraham moving from Egypt into the Negeb. Abraham’s nephew Lot was absent from the previous event in chapter 12 and as chapter 13 begins, even Abraham’s possessions are mentioned before Lot. In chapter 13, we will see a significant confrontation between the patriarch in his nephew.
Genesis 13:1:
So Abram went up from Egypt, he and his wife and all that he had, and Lot with him, into the Negeb.
In chapter 12, Abraham and his wife Sarah had traveled ot Egypt. It was there that Abraham became fearful for his life and concocted a misleading story where Sarah would tell Pharaoh that she was Abraham’s sister instead of his wife.
Pharaoh falls for the ruse. Perhaps unexpected by Abraham, but Pharaoh takes Sarah to be his own wife. Thinking that Abraham is Sarah’s brother, Pharaoh pays a bride price to him.
In Genesis 12:16, we see all that Pharaoh gave to Abraham:
for her sake he dealt well with Abram; and he had sheep, oxen, male donkeys, male servants, female servants, female donkeys, and camels.
So because of the deception, Abraham is enriched. The Bible doesn’t condone that fact, it’s just recording what happened. Later in chapter 12, Pharaoh learns that Sarah is actually Abraham’s wife and banishes them from Egypt.
Chapter 12 ends in verse 20:
And Pharaoh gave men orders concerning him, and they sent him away with his wife and all that he had.
Notice that it says that they were sent away with all that he had, meaning all that Pharaoh had given him. So he’s traveling heavy in Genesis 13.
Genesis 13:2:
Now Abram was very rich in livestock, in silver, and in gold.
Homecoming
Abraham returns to the Negeb and it’s an area with which he was familiar. The passage reminds us that this was the palace where he had been an altar to the Lord after God had made his covenant promises to Abraham at the beginning of chapter 12.
Genesis 13:3-4:
3 And he journeyed on from the Negeb as far as Bethel to the place where his tent had been at the beginning, between Bethel and Ai, 4 to the place where he had made an altar at the first. And there Abram called upon the name of the Lord.
Too much wealth
Abraham arrives back at Bethel much richer than he had been when he had left. And there’s a unique problem. Abraham and Lot each have so much wealth and such large flocks that the land where they’re staying isn’t big enough for the two of them.
13:5-6:
5 And Lot, who went with Abram, also had flocks and herds and tents, 6 so that the land could not support both of them dwelling together; for their possessions were so great that they could not dwell together
We see this same challenge in other places in the Book of Genesis, such as between Jacob and Esau in Genesis 36:6-8:
6 Then Esau took his wives, his sons, his daughters, and all the members of his household, his livestock, all his beasts, and all his property that he had acquired in the land of Canaan. He went into a land away from his brother Jacob. 7 For their possessions were too great for them to dwell together. The land of their sojournings could not support them because of their livestock. 8 So Esau settled in the hill country of Seir. (Esau is Edom.)
We don’t see conflict specifically from Abraham and Lot but we do see conflicts between their herdsmen. Genesis 13:7:
7 and there was strife between the herdsmen of Abram’s livestock and the herdsmen of Lot’s livestock. At that time the Canaanites and the Perizzites were dwelling in the land.
Ironically, Abraham and Lot are able to dwell in the land of the Canaanites and the Perizzites peacefully but they can’t coexist amongst themselves. And they’re family!
Making peace
A situation that could have potentially gotten very contentious gets smoothed over by Abraham.
Genesis 13:8-9:
8 Then Abram said to Lot, “Let there be no strife between you and me, and between your herdsmen and my herdsmen, for we are kinsmen. 9 Is not the whole land before you? Separate yourself from me. If you take the left hand, then I will go to the right, or if you take the right hand, then I will go to the left.”
This event in chapter 13 is a striking contrast from Abraham’s actions in chapter 12.
In chapter 12, we see Abraham act out in fear and show a lack of faith as he worries that his life is at risk for his marriage with Sarah.
Here in chapter 13, we see the faith of Abraham as he allows Lot to pick the land first. Being the elder in the family, Abraham should have had the greater influence but he freely gives that up to keep the peace. We also see tremendous faith in dealing with the land. In spite of the promises of God, Abraham was willing to allow Lot to choose his land first.
It’s speculation, but perhaps a part of the change is that Abraham has returned to the land where the Lord had made the promise and where Abraham had built an altar to the Lord. Abraham is in closer proximity to the sacred place of the Lord.
The unpromised land
10 And Lot lifted up his eyes and saw that the Jordan Valley was well watered everywhere like the garden of the Lord, like the land of Egypt, in the direction of Zoar. (This was before the Lord destroyed Sodom and Gomorrah.) 11 So Lot chose for himself all the Jordan Valley, and Lot journeyed east. Thus they separated from each other.
-Genesis 13:10-11
It’s hard to fault Lot too much. He was given first pick and so he picks the land that looks good to him. It makes sense. Ultimately, we will see that he did not pick the best land. Sometimes what appears to us to be good, isn’t what we thought it was.
Verse 10 talks of Lot seeing the land. It’s the same Hebrew word that gets used when Eve looks on the forbidden fruit in the garden. This verse also compares the land to a garden of the Lord. It’s using Edenic language. Lot has picked the land that looks like paradise, but the verse ends by foreshadowing Sodom and Gomorrah.
Sodom will be mentioned again in verses 12-13. This is an initial indicator that the land which Lot has chosen might not be so great.
12 Abram settled in the land of Canaan, while Lot settled among the cities of the valley and moved his tent as far as Sodom. 13 Now the men of Sodom were wicked, great sinners against the Lord.
In verses 14-15, we see that the Lord has not forgotten Abraham.
14 The Lord said to Abram, after Lot had separated from him, “Lift up your eyes and look from the place where you are, northward and southward and eastward and westward, 15 for all the land that you see I will give to you and to your offspring forever.
Abraham is standing in the land that God will give to him and his offspring. As Christians, we know the rest of the story. But try to think about it from Abraham’s perspective. He’s been told something incredible, and still just has the promise of God to believe in. During his lifetime, Abraham will only own a small piece of land in the Promised Land. But it’s not just about Abraham. It’s about the people who would inherit the land and the God who would fulfill that promise.
The Lord reiterates the promises that he had made to Abraham. Land but also offspring. Verse 16:
16 I will make your offspring as the dust of the earth, so that if one can count the dust of the earth, your offspring also can be counted.
As the passage concludes, Abraham is moving about in the land the Lord has promised.
17 Arise, walk through the length and the breadth of the land, for I will give it to you.” 18 So Abram moved his tent and came and settled by the oaks of Mamre, which are at Hebron, and there he built an altar to the Lord.
What looked like it had the potential to be a significant crisis ends up being a display of God’s amazing grace and blessings.
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The covenant with Abram. Studying Genesis 12
In Genesis, we see three acts of divine judgment each followed by acts of divine grace.
We see the curse of the original sin which brings forth death but the Lord also makes a promise of ultimate victory to come from an offspring of the woman (Genesis 3:15).
The next major divine judgment is the flood where God wipes out the earth and all of its inhabitants, save for Noah, his family, and the animals on the ark. But then we also see this event followed by another divine blessing as the Lord makes his covenant with Noah. In this sense, Noah becomes like another Adam figure in a reconstituted world.
In Genesis 11, we see another major sin event: the Tower of Babel as a prideful world tries to build a monument to their own glory. The Lord brings confusion to the people in Genesis 11. But we are also introduced to Abram in that same chapter and it would be Aram through whom the Lord would make a great covenant.
In this sense, Abram too will be another Adam figure who is the father of a new humanity, a people of God and through whom the Lord will ensure divine blessings to the world and through whom he will bring the ultimate blessing of the Lord Jesus (Galatains 3:16).
In Genesis 11, Abram is introduced as a son of Terah. We’re also told that he has a wife named Sarai and that she is barren. This introduces a theme of barrenness that will also come up in numerous future Bible stories including with Rachel and Rebekah as well as with Hannah in First Samuel and with Elizabeth in the Gospel of Luke.
Genesis 11 ends by saying that Abram and his family had settled in Haran.
Genesis 11:31-32:
31 Terah took Abram his son and Lot the son of Haran, his grandson, and Sarai his daughter-in-law, his son Abram’s wife, and they went forth together from Ur of the Chaldeans to go into the land of Canaan, but when they came to Haran, they settled there. 32 The days of Terah were 205 years, and Terah died in Haran.
Genesis 12 hits the ground running with the Lord calling Abram away from the land where they had settled.
Genesis 12:1-3:
Now the Lord said to Abram, “Go from your country and your kindred and your father’s house to the land that I will show you. 2 And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. 3 I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.”
The Lord makes three promises to Abram.
A great nation
As Adam was the first man in the world, as Noah was the leader of a new world and the one chosen by God to be spared (along with his family), Abram is also uniquely positioned as the one man through whom the Lord makes this covenant. As Thomas Schreiner notes in the Short Studies of Biblical Theology of Covenant, the rest of the world was still opposed to God when he made his covenant promise with Abram.
As with all covenants in the Bible, it is totally at the initiative of God that the covenant is made. The Hebrew word translate for “covenant” is not found in Genesis 12 but it is found in chapters 15 and 17 in similar contexts of talking about the same promises. For that reason, it is appropriate to view chapter 12 as the beginning section of this covenant.
In verse 2, the Lord promises to make Abram a great nation. This promises will also be elaborated upon in Genesis chapters 15 and 17. The promise of being a great nation will imply two things.
In chapter 11, a kingdom had just fallen at Babel. But here, the Lord tells Abram that he will be a great nation. It’s because the Lord was establishing a nation that would be dedicated to him and set apart for the purposes of God. As Schreiner notes, “the word nation also implies offspring, for Abraham couldn’t be a great nation without offspring” (Covenant and God’s Purpose for the World, Page 43).
In chapters 15 and 17, the Lord would also promise that his offspring would be as numerous as the stars (15:5) and that Abram would be a father of many nations (17:4) and that kings will come from him (17:6).
Abram would also later be gold that his offspring would possess the gates of their enemies (22:17). This victory links the offspring of Abram ot the seed of the woman in Genesis 3:15 who would defeat the serpent.
In the New Testament, we see that this promise is fulfilled in Christ.
Galatians 3:16:
the promises were made to Abraham and to his offspring. It does not say, “And to offsprings,” referring to many, but referring to one, “And to your offspring,” who is Christ
We see a further elaboration of the political natures of God’s promise to Abraham.
Genesis 28:14:
Your offspring shall be like the dust of the earth, and you shall spread abroad to the west and to the east and to the north and to the south, and in you and your offspring shall all the families of the earth be blessed.
And again in Genesis 35:11 where we see a furthering of the promise:
God said to him, “I am God Almighty: be fruitful and multiply. A nation and a company of nations shall come from you, and kings shall come from your own body.
And all of this happens through a man and a woman who are barren and have no children when we’re first introduced to them!
Land
God had also promised land to Abram.
Schreiner notes that if Abram is like a new Adam, then the Promised Land is like a New Eden.
In Genesis 15:18, we’re told of the parameters of the Promised Land:
18 On that day the Lord made a covenant with Abram, saying, “To your offspring I give this land, from the river of Egypt to the great river, the river Euphrates,
They arrive in the land under the leadership of Joshua.
We seem to see a realization of these promises during the reign of King Solomon. 1 Kings 4:20-21:
20 Judah and Israel were as many as the sand by the sea. They ate and drank and were happy. 21 Solomon ruled over all the kingdoms from the Euphrates to the land of the Philistines and to the border of Egypt. They brought tribute and served Solomon all the days of his life.
We saw a picture of what God’s promises were supposed to look like but the people sinned and lost it. God was still faithful to his people.
Blessing
Abram was told that he would be a blessing. Schreiner points out that the covenant was always intended to be a blessing for all of the nations, not just Israel. God would bless his people but also bring blessings to the world through his people.
In the New Covenant age, we see the blessings to the world through the gospel and as a result of the cross of Christ.
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The 3 sons of Noah. Studying Genesis 10
Towards the end of Genesis 9, we are reminded of the three sons of Noah.
Genesis 9:18:
18 The sons of Noah who went forth from the ark were Shem, Ham, and Japheth. (Ham was the father of Canaan.What follows (Gen. 9:19-29) is a story which involves these three sons and where we see a curse given on the descendants of Ham (through Canaan) and blessings given to Shem and Japheth.
In Genesis 10, we see the family genealogies of those three sons.
The list gives 70 names. At the end of Genesis, 70 relatives of Jacob would enter into Egypt. During his ministry, Jesus would send out 70 disciples to preach the good news (Luke 10:1-24).
Japheth
Japheth’s line is given first. One thing about Biblical genealogies which give multiple familial lines is that the most significant family line tends to come last. While Japheth is blessed by Noah, his line is not as crucial to the continuing Biblical narrative. Just because this line isn’t as important to the story doesn’t mean it’s insignificant.
Ham
The second list of names given is the cursed line from Ham. This family line includes several nations who would end up conflicting with Israel throughout her history. Among them, you have Canaan but also Egypt, the Jebusites, the Amorites, the Girghashites, and the Hivites.
Shem
The final genealogy given is that of Shem which is the one that continues the line from Noah to Abraham, to Isaac, to Jacob, and ultimately to Jesus.
Thanks for reading!
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The Gospel according to Genesis. Studying Genesis 3:7-13
In Genesis 3, we see the fall of humanity into sin. What is also significant about the passage is that we see the initial reaction of Adam and Eve to their sin. They do what humanity has done countless times since that first sin: they try to cover up their own sins.
Man’s attempt to cover sin
In Genesis 1-2, we see the account of God’s good and orderly creation. Everything is great in those first two chapter of the Bible. In chapter 3, we see the fall. Adam and Eve eat the forbidden fruit. Sin is introduced into the world.
Lightning doesn’t immediately strike them dead.
The first reaction that we see to sin is not from God but from Adam and Eve.
Genesis 3:7-8 says:
7 Then the eyes of both were opened, and they knew that they were naked. And they sewed fig leaves together and made themselves loincloths. 8 And they heard the sound of the Lord God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of the Lord God among the trees of the garden.
Adam and Eve try to hide.
They try to cover up their own sin. But man is unable to do so. We cannot hide from an all knowing God and we cannot cover our sins up.
The God who covers sin
In 2 Samuel 11, King David does something truly terrible. He has an affair with a married woman named Bathsheeba.
2 Samuel 11:2-4:
2 It happened, late one afternoon, when David arose from his couch and was walking on the roof of the king’s house, that he saw from the roof a woman bathing; and the woman was very beautiful. 3 And David sent and inquired about the woman. And one said, “Is not this Bathsheba, the daughter of Eliam, the wife of Uriah the Hittite?” 4 So David sent messengers and took her, and she came to him, and he lay with her. (underlines added)
It’s similar language to Eve in the garden before the fall.
So when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of its fruit and ate, and she also gave some to her husband who was with her, and he ate.
-Genesis 3:6
As Eve saw that the tree was good for good and it delighted her eyes, and she took the fruit; David saw Bathsheeba, that she was beautiful, and he took her.
Bathsheeba gets pregnant from this affair. Then David does something else truly terrible. He sends Bathsheeba’s husband to the front lines in battle for the purpose of having him killed.
In Psalm 51, we see David address this sin that he’s committed and he is devastated by what he has done. In my opinion, Psalm 51 is the strongest personal lament of sin found anywhere in the Bible.
But there’s one particular idea that I want to focus on from that Psalm.
8 Let me hear joy and gladness;
let the bones that you have broken rejoice.
9 Hide your face from my sins,
and blot out all my iniquities.
10 Create in me a clean heart, O God,
and renew a right spirit within me.
11 Cast me not away from your presence,
and take not your Holy Spirit from me.
12 Restore to me the joy of your salvation,
and uphold me with a willing spirit. –
-Psalm 51:8-12
In turning to the Lord, David asks God to hide your face from my sins.
Do you see the difference?
Adam and Eve try to hide themselves from God because of their sin. David asks God to hide his face from David’s sins.
A holy God and human sin
Genesis 3:9-11 says:
9 But the Lord God called to the man and said to him, “Where are you?” 10 And he said, “I heard the sound of you in the garden, and I was afraid, because I was naked, and I hid myself.” 11 He said, “Who told you that you were naked? Have you eaten of the tree of which I commanded you not to eat?”
John Sailhamer points out that all of God’s responses to Adam and Eve come in the form of questions. The Lord does not respond by reigning down brimstone and fire. God is inviting Adam to confess what he has done.
God isn’t asking questions out of a lack of knowledge. God is all knowing.
It is through God’s questions that Adam convicts himself.
God asks Adam where he is and Adam explains that he was afraid because he was naked and he had hid himself. God asks Adam how he knew he was naked and asks Adam if he has eaten from the tree that God commanded him not to eat of.
This is the real heart of Adam’s shame. It’s not because it’s naked. Adam is ashamed because he has disobeyed God’s direct commandment.
But Adam responds with excuses, as does Eve.
Excuses
Genesis 3:12-13:
12 The man said, “The woman whom you gave to be with me, she gave me fruit of the tree, and I ate.” 13 Then the Lord God said to the woman, “What is this that you have done?” The woman said, “The serpent deceived me, and I ate.”
The woman whom you gave to be with me.
Adam blames both Eve and God. He blames Eve for giving him the fruit, and he blames God for giving him Eve!
So often, we make excuses for our sins. We blame God, blame others, blame circumstances, blame family. Your sin is your fault and no one else’s. It is important that we recognize that. We commit our own sins. No one else does that. As Adam and Eve were guilty of their sin, we too are guilty of the sins we commit.
I believe that one of the ways we blame God when we sin is that we blame him for decreeing things are unholy that we want to do.
The place for shame
I worry that our society has tried to do away with shame. But sometimes we feel shame because we did something bad or are doing something bad. In that instance, shame can be a good thing because it can point us to another way to live.
Our society preaches an anti-gospel that lifts up the goodness of man, makes excuses, and encourages hedonism. We say that we shouldn’t be ashamed, and yet our society is miserable. Mental illness, anxiety and depression are through the roof. Drug use is through the roof.
We know that we’re messed up and friends and society wanting us to have a sin positivity doesn’t take that shame away.
Not all shame is bad.
Shame should drive us to repentance. It should drive us to the one who does atone for our sins, to the one who does forgive our sins. The Lord Jesus. He was without sin and died so that all who believe in him can have eternal life. Jesus invites us to come to him and to turn from our sin.
Sources used:
Victor P. Hamilton, The Book of Genesis, Chapters 1–17, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1990), 193–194.
John H. Sailhamer, “Genesis,” in The Expositor’s Bible Commentary: Genesis, Exodus, Leviticus, Numbers, ed. Frank E. Gaebelein, vol. 2 (Grand Rapids, MI: Zondervan Publishing House, 1990), 53–54.
