Genesis
Genesis 22:20−23:20
Mature faith persists even when costly, encountering opposition, suffering exploitation, and enduring little reward in the present.
While on the surface the subject of this chapter, the purchase of a burial plot, sounds rather trivial, its mention elsewhere—in connection with Abraham’s burial (25:9–10), with Jacob’s will (49:29–32) and burial (50:13)—indicates its significance to Israelite history and to what God was doing through Abraham. Here in Genesis 23,
Genesis 22:1−19
Fear of God trumps every other allegiance and manifests in self-sacrificial obedience.
The account of Genesis 22 begins with a time-stamp: “Now it came about after these things, that God tested Abraham” (22:1). What “things”?
Throughout the saga of Abraham, he is shown clumsily stumbling along in his faith. In Genesis 12, he leaves his homeland, obeying God’s call, and goes to Canaan. But the next instant he is in Egypt because of a famine. The first sign of trouble,
Genesis 20:1−21:34
The complications of past sin do not preclude God’s work and his blessing, though sin may incur discipline.
The wife/sister episode with which Genesis 20 begins is similar to the incident in Genesis 12. Abraham seeks recourse in deception—again!—to save his own skin (20:11). Even after the two-fold promise that Isaac would be born to Abraham and Sarah (17:16; 18:10–14), Sarah is given away… into the harem of a local ruler. Abraham’s conduct is reprehensible
Genesis 18:1−19:38
Failure to keep the way of God results in punishment, but the prayers (and life) of one keeping that way precludes it.
This section is essentially the story of Lot and of Sodom and Gomorrah, with divine justice as a distinct theme.
Abraham’s household is called to be characterized by keeping Yahweh’s way in righteousness and justice, in contrast to the depravity and turpitude characterizing the locale where Lot is situated—described as wicked and evil (19:7, 9). Aligning
Genesis 17:1−18:15
God’s blessing upon oneself and one’s associates is conditioned upon a faithful walk before God, a commitment remembered by a formal act of dedication.
It is now thirteen years after the events of Gen 16, and Abram must surely have been wondering when the promise of Yahweh regarding descendants would be fulfilled. The statement of the man’s age, ninety-nine, begins and ends this section (17:1, 24), adding to the tension of the story. More than two decades had passed
Genesis 15:1−16:16
Mature faith even in unfavorable circumstances enables the believer experience blessing and bring blessing to others.
Taking the patriarch outside to view the night sky, God unambiguously asserts that Abram would have innumerable seed. Yahweh who “brought forth” Abram from Ur (15:7), could surely “bring forth” a heir from Abram’s body (15:4), as he illustrated by “bringing out” Abram to view the night sky (15:5). To this Abram responds with faith (15:6). But
Genesis 11:27−12:20
God’s blessings are fulfilled through obedience that sacrifices and that relinquishes human contrivances in favor of an unshakeable trust in God.
Primeval history (Genesis 1–11) leads to patriarchal history (Genesis 12–50). The former ends on a rather depressing note: mankind seems prone to sin, and sin only seems to worsen with each generation. After the Tower of Babel episode, it seemed to have all gone irremediably awry.
But at the outset of his story, Abram is
Abe Kuruvilla is the Carl E. Bates Professor of Christian Preaching at The Southern Baptist Theological Seminary (Louisville, KY), and a dermatologist in private practice. His passion is to explore, explain, and exemplify preaching.