God Chooses a People
Week of June 9, 2013
Bible Verses:† Genesis 12:1-7; 15:5-8,13-17.
Lesson Focus:† This lesson can help you decide whether you are willing to fully trust and obey God.
Follow Godís Plan: †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.† † And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing.† † I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed."† [ESV]
[1-3]† The divine call of Abram [1-3]
is central to the patriarchal narratives, for it entails the triad of divine promises
that explain the thematic development of the remainder of the book and the
whole of the Pentateuch. Recurring thematic forms and motifs in chapters 1-11
are bunched together in the promissory call: land/country, bless/curse, seed,
nation/family, and name. All that had preceded in the panorama of creation and
divine grace toward human life take their place as prelude to this first divine
word announced to Abram. Although the promises are repeated elsewhere in the
patriarchal narratives, they are only offered in whole at 12:1-3. The many
promises of the passage cohere into three strands: land, seed, and blessing.
The divine oath is like an avalanche of blessing cascading in wave after wave
on the patriarch and his children yet to come. But the blessing so bountifully
promised is preceded by a word of command, Go.
His answer to the command is not by word but by deed: So Abram went. Emboldened by his faith in the sure word of the
Lord, the patriarch embarked on the divine scheme. Abramís obedience is described
in verses 4-9 by the itinerary of his travels in Canaan. Through his vagabond
journeys, traveling from north to south and leaving behind altars erected to
the Lord, he symbolized what would become reality for his descendants Ė
possession of the land and worship of Israelís God. This promissory call is the
first recorded speech since Godís word of judgment at the Tower of Babel,
resulting in the creation of the nations [11:5-6,9]. This new word to Abram
counters the old since it provides for the redemptive plan of all the families of the earth . By
making his descendants a great nation
 who will be a blessing , the
Lord will bring salvation to the scattered nations. As the two parts of an
hourglass are joined by a slender neck, the role of this one man connects the
universal setting of chapters 1-11 and the worldwide vista of the promissory
call. Although the call is directed to the individual Abram, it is intended
ultimately for the salvation of the worldís peoples. In addition the term bless and its derivatives, which are
the thematic glue of the entire book, dominate the oath, occurring five times.
The promissory call looks ahead to the travelogue of Abramís faith that ends at
Mount Moriah, where, upon hearing the Lordís command again, he offers his son
as sacrifice [22:1-19]. The command at 22:2, go to the land of Moriah recalls the beginning, go from your country [12:1]. These two
commands are the bookends in the narration of the patriarchís obedient walk.
Abram is called upon to leave both his past and his future in placing his trust
in God. No obligations are placed upon Abram to maintain the promises; he must
only respond to the Lordís command to go,
an act of loyalty. The commitment rests with the Lord to show the patriarch the land that awaits him. In relating the
promises of verses 2-3, God is the initiator and consummator. Abram is
dependent on the Lord to achieve the promises; he only has the divine word to
rely on. Abram is the passive recipient of the divine will. The language
of the call in 12:1-3 possesses many poetic characteristics, such as
parallelisms and rhyme. The most prominent feature is the repetition of the
pronoun ďyou/yourĒ, referring to Abram, and the first-person verbs, ďI willĒ,
referring to God. This interplay between second and first persons shows Abram
as the recipient and the Lord as the Promisor. There are three phrases which
identify the spheres of influence in his life that Abram must leave behind,
from the broad to the specific: from your
country, your relatives, your fatherís house. The repetition of from reinforces the command of
separation required of Abram by God. The solace of country and family must give
way to a higher allegiance. This is the requirement of those who enter the
kingdom, as Jesus taught in Matthew 10:37. All is placed in the Lordís hands
who will show him the land of
Worship in Obedience: †Genesis 12:4-7.
† So Abram went, as the LORD had told him, and Lot went with him. Abram was seventy-five years old when he departed from Haran.† † And Abram took Sarai his wife, and Lot his brother's son, and all their possessions that they had gathered, and the people that they had acquired in Haran, and they set out to go to the land of Canaan. When they came to the land of Canaan,† † Abram passed through the land to the place at Shechem, to the oak of Moreh. At that time the Canaanites were in the land.† † Then the LORD appeared to Abram and said, "To your offspring I will give this land." So he built there an altar to the LORD, who had appeared to him.† [ESV]
[4-7]† So Abram went, as the Lord had told him reports the first step of
obedient faith. Two parenthetical statements reflect the chief obstacles to the
patriarchís faith that he must overcome. First, his age at seventy-five years
establishes the timeline that measures his twenty-five year wait for the gift
of an heir. Second, Canaanites inhabited the land Abram hoped to receive. He
trusted, however, that the Lord by some unrevealed means would enable his
descendants to dispossess
Respond in Faith: †Genesis 15:5-8,13-17.
† And he brought him outside and said, "Look toward heaven, and number the stars, if you are able to number them." Then he said to him, "So shall your offspring be."† † And he believed the LORD, and he counted it to him as righteousness.† † And he said to him, "I am the LORD who brought you out from Ur of the Chaldeans to give you this land to possess."† † But he said, "O Lord GOD, how am I to know that I shall possess it?"†
† Then the LORD said to Abram, "Know for certain that your offspring will be sojourners in a land that is not theirs and will be servants there, and they will be afflicted for four hundred years.† † But I will bring judgment on the nation that they serve, and afterward they shall come out with great possessions.† † As for yourself, you shall go to your fathers in peace; you shall be buried in a good old age.† † And they shall come back here in the fourth generation, for the iniquity of the Amorites is not yet complete."† † When the sun had gone down and it was dark, behold, a smoking fire pot and a flaming torch passed between these pieces.† [ESV]
[5-8] †The Lord answers Abramís concern in verse 3 by telling him in effect to wait on the birth of his own child . Such is the substance of faith, waiting on God to make good on His promises. Whatever dim expectation of Saraiís pregnancy there may have been soon flickered and died. Therefore, since Sarai is not specifically named as the birth mother, the offer of Hagar the Egyptian servant after waiting some time [16:1-4] seemed to comply with the vision. Later the Lord appears again to inform Abram that the impossible, the pregnancy of the aging Sarai, will yet happen [17:19]. Not only will Abram father a child, but he will be the patriarch of multitudes, as numerous as the stars . The Lord instructs Abram to view the night sky which the patriarch has already acknowledged as the domain of Yahweh [14:22]. Now Abram must leave the future to the God he has confessed. It is simply not feasible that a person can visually count the stars, but God can number and name them. This visual demonstration of the stars corresponds to the impossible challenge to count the dust of the land [13:16]. In verse 6 the narration describes Abramís response as belief (trust) in the Lord. The Hebrew construction translated believed means to place trust in someone with confidence. The general idea is reliance, and the orientation of the personís trust is the future. Here Abramís trust is placed in the Lord, whom he believes will carry out His promise. The text emphasizes that Abram entrusted his future to what God would do for him as opposed to what he could do for himself to obtain the promises. Recognition of Abramís faith at this point in the story, however, should not be taken as the initiation of his faith. Abram had already responded earlier to the call and promise of Godís word [12:1-3]. Just as the covenant ritual of chapter 15 does not initiate Godís commitment but formally ratifies it, so the narrationís affirmation of Abramís faith in verse 6 declares the faith Abram had exercised from the outset. The verbal construction believed  and reference to a past event at Ur  substantiate that Abram already exhibited faith. The force of the construction conveys an ongoing faith repeated from the past. The point of the author is that Abram continued to believe in the Lord. As a consequence of Abramís belief, the Lord counted it, that is, his faith, as righteousness. The term counted, also translated ďreckonedĒ or ďcredited,Ē means ďto assign value.Ē In this case the Lord assigns Abramís faith the value of righteousness. Generally, righteousness is associated with behavior that conforms to a standard. But the righteousness that Abram receives is not due to conformity to a standard. Rather, this righteousness is extrinsic to Abram and is solely bequeathed by Godís gracious declaration. For the New Testament interpretation of this verse see Romans 4:3; Galatians 3:6, and James 2:23. Verses 7 and 8 consist of a divine speech followed by Abramís response. Just as God had faithfully brought Abram to Canaan, He will also satisfy the promise of offspring. Abram then asks the Lord for confirmation of the land promise through tangible evidence of it. The Lord responds by the presentation of a formal treaty with the passing of the torch .
[13-17]† The divine word, Know for certain, recalls Abramís earlier question, How am I to know that I shall possess it? By this prophecy, the Lord alleviates Abramís anxiety about the land. It describes in detail the essential events in the life of his descendants Israel as depicted in the Pentateuch, anticipating the conquest of Canaan. Verse 13 prophesies the alien status of his descendants, who experience a four-hundred-year period of servitude in a foreign land. Although it is not explained in the prophecy how the Hebrews become enslaved, the term alien expects a migration, such as the descent of Jacob. The discouraging future projected for his family, however, results in a surprising turnaround . The first action is Godís retribution (But I will bring judgment on the nation) against the nation for its mistreatment of Abramís descendants. And afterward introduces the next stage: the slaves are freed and enriched with great possessions. Verse 15 shifts attention back to Abram himself. Unlike his posterity, he will experience a peaceful death in old age, presumably in the land of Canaan. After alleviating any concerns Abram may have had about his own safety, the Lord returns to the subject of Abramís offspring . They will return to the land after the period of servitude in the fourth generation. The Hebrew word for generation refers to a span of time, but not necessarily the same fixed number of years. The reference to four hundred years  suggests that generation here equates to a hundred years. The last clause of verse 16 explains why God was not giving them the land right away: the wickedness of the Amorites is not yet complete. The prophecy implies that the returning Hebrews will be instrumental in God dealing with the sin of the Amorites. The smoking fire pot and a flaming torch  symbolized the presence of God as it passed between the animal parts. Among the many different Hebrew words for oven/furnace is firepot, which was used for baking bread and roasting grain for sacrifice. A metaphorical use of ďfurnaceĒ depicts divine judgment against Israelís enemies. ďSmokeĒ attends divine theophanies, functioning as a veil, and may also signify the Lordís wrath. Godís appearance at Sinai [Ex. 19:18] brings together the four elements of 15:17: smoke, furnace, fire and lightning. There is an unmistakable association between the events. A torch appears in prophetic descriptions of the awesome and eerie presence of God, and it pictures destruction. The thunderclaps and lightning with the thickly veiled smoke at Sinai created fear in the Israelites, who begged Moses to meet with God in their behalf. The same contrasting effects of awe and fear, that is, attraction and retraction, are symbolized by the flaming fire in 15:7. The covenant promises hold forth both blessing and curse.
Questions for Discussion:
1.†††††††† List the seven promises God gives Abram in 12:1-3. Note that all of Godís promises to Abram in these verses center around land, seed, and blessing which carry forward to Abramís descendants. What is the relationship between these seven promises and the command, Go, in 12:1?
2.†††††††† Note Abramís response to Godís command, Go:† so Abram went. When Abram arrives in Canaan, God repeats the promises of land and children. What two chief obstacles to Abramís faith confronted him concerning these two promises?
3.†††††††† Genesis 15 is a good example of the battle for faith in every believerís life. Abram believed and trusted in Godís promises starting back in chapter 12 when he responded to Godís command to go. But we still see Abram struggling with understanding how and when God is going to fulfill His promises, especially concerning children. God consistently answers the concerns of Abram (and us) by telling Abram to wait for Godís perfect timing to make good on His promises. Each time Abram has doubts, God renews the promise and usually provides additional information [see 15:5] but still does not tell Abram exactly when or how the promise will be fulfilled. What can you learn from Abram concerning what you should do and what you should not do as you wait for God to fulfill His promises in your own life?
Genesis, James Boice, Baker.
Genesis, Kenneth Mathews, NAC, Broadman.
Genesis, John Sailhamer, EBC, Zondervan.
Genesis, Gordon Wenham, Nelson Reference.