A SURVEY OF THE BIBLE

(“The Book of Genesis”) (III)


Genesis 15:7-18; 44:18-34 (NASU)


“It came about when the sun had set, that it was very dark, and behold, there appeared a smoking oven and a flaming torch which passed between these pieces.” (Genesis 15:17)


“Now, therefore, please let your servant remain instead of the lad a slave to my lord, and let the lad go up with his brothers.” (Genesis 44:33)


  1. MANY THINGS ARE BEING LEFT UNSAID

(1) Tonight will be our third and final look at the Book of Genesis. And, since that’s the case, we will obviously be leaving many things unsaid – which is what happens when you do a SURVEY of a book of the Bible, instead of studying it verse by verse (as we did over five years ago with the Book of Genesis).

For example, we have spent no time at all discussing the Creation (c.f. Genesis 1-2), or the Flood (c.f. Genesis 6-9) – the incident at the Tower of Babel (c.f. Genesis 11), or the destruction of Sodom and Gomorrah (c.f. Genesis 19). Nor have we examined various aspects of Abraham’s life, like his relationship with Lot (c.f. Genesis 13-14), the birth of Ishmael (c.f. Genesis 16), or the test God put him through when He told Abraham to offer his son Isaac as a burnt offering (c.f. Genesis 22) (which happens to be a very significant event, by the way!) (c.f. Hebrews 11:17-19) (even a picture of Christ!)

(2) We have touched on the Fall just a little (c.f. Genesis 3) – noting that it left mankind hopelessly trapped in their sins, and in desperate need of a Savior (c.f. Genesis 4:8, 6:5). And, we have spent some time examining the beginning of God’s plan of redemption (c.f. Genesis 3:15) – especially as we find it in His covenant with Abraham and his descendants (c.f. Genesis 12:1-3).1 We have also seen several examples of types or prophetic references to Christ2 (see Genesis 3:15; Romans 5:14) – as well as glimpses into the character and nature of God (see Genesis 1:1; Psalm 104:24; Romans 1:20).2 However, up to this point these things have come only from the first eleven chapters (c.f. Genesis 1-11).

(3) Since this will be our last look at the Book of Genesis, we will not have time to examine the lives of Abraham’s son Isaac, or his grandson Jacob, or his great-grandson Joseph – whose lives dominate the last half of the book (c.f. Genesis 24-50). We will to refer to them this evening – but only in connection with a couple of more general themes that I want to pursue.


  1. GOD’S COVENANT WITH ABRAHAM AND HIS DESCENDANTS

    (1) First of all, then, I want to talk a little more about God’s covenant with Abraham – in part, because it is so foundational to understanding Scripture as a whole – because it is such an important (and vital) part of the rest of the Old Testament (as well as the New!) – because we will encounter various aspects of this covenant again and again and again, as we work our way through the rest of the Bible – and because it is interwoven (if you will) into the fabric of so much of what we read, from Exodus through Revelation!

    (2) In Scripture, a covenant is a solemn agreement made between two parties.3 And while we occasionally encounter covenants between two human participants – like Abraham’s covenant with King Abimelech (c.f. Genesis 21:27), or the covenant between Jacob and Laban (c.f. Genesis 31:44) – the covenants we are most interested in are those made between Almighty God and some person (or group of people) – especially, the covenant made between God and Abraham (and Abraham’s descendants).

    (3) A covenant can either be negotiated, or unilaterally imposed.3 In other words, two parties can either get together and work out the details of a covenant, like Abraham and King Abimelech did (c.f. Genesis 21:22-32) – or, one party can simply impose (or institute) a covenant and its terms on another (however, this can only happen when one party has superior power and authority over the other).4

    This latter method is essentially how God works – that is, God does not negotiate the terms of His covenants – rather, He tells the one with whom He is establishing a covenant what the terms are. As one writer said: “When God makes a covenant with one of His creatures, He alone establishes the terms.”3

    In Abraham’s case, then, God didn’t say: “Why don’t you and I get together and see if we can work something out” – or, “Let’s see if we can come to an agreement that’s mutually acceptable to us both.” On the contrary, He appeared to Abraham and said: “I will establish My covenant between Me and you …” (c.f. Genesis 17:2) – and again: “… behold, My covenant is with you …” (c.f. Genesis 17:4).

    Note, then, that Abraham wasn’t consulted – he wasn’t ask for his input – he wasn’t even ask if he liked the idea. God simply said: “I’m going to make a covenant with you!” – and Abraham essentially had no choice in the matter (having said that, however, we need to remember that the terms of this covenant were very favorable to Abraham).

    (4) Another thing to remember about covenants in Scripture (especially those God makes with His creatures) is that they establish a PERMANENT relationship,3 with ETERNAL promises. Hence, God said to Abraham (in part) (in Genesis chapter seventeen): 7“I will establish My covenant between Me and you and your descendants … for an EVERLASTING covenant, to be God to you and … your descendants … 8I will give … you and … your descendants … the land of Canaan, for an EVERLASTING possession; and I will be their God” (c.f. Genesis 17:7-8) – i.e. I will be God to you and your descendants FOREVER!

    The permanent nature of God’s covenant with Abraham and his descendants has important ramifications (down the road) for Abraham’s physical descendants, the Jews – especially after finding themselves in exile in some foreign country on account of their sins. For they are also given promises that one day God will restore them back to their own land (c.f. Zechariah 10:9-10) – in accordance with His covenant promises to them.

    The permanency of God’s covenant also has important implications for those of us who are Abraham’s spiritual descendants by faith – especially in regard to the blessings of salvation, and our eternal future (c.f. Hebrews 11:16; Philippians 3:2). In fact, one could say it’s even the foundation upon which the doctrine of our eternal security is built! (Selah! – Think about it!)

    (5) God’s covenants always have specific promises, and obligations on both sides3 – even covenants that are established unilaterally, like the one He instituted with Abraham.

    (a) For example, God made several promises to Abraham, which we looked at last time1 – promises that included5 numerous descendants, possession of a particular land, great personal blessings, and being used (by God) to bless all the families of the earth (c.f. Genesis 12:1-3). As the Book of Genesis, and the rest of Scripture continues to unfold, these “skeletal” promises (if you will) are fleshed out – i.e. they are expanded, clarified, and made more precise (see Genesis 17:6; also compare Genesis 22:18 and Galatians 3:16), as we will hopefully see.

    (b) One thing we have not stressed yet, however, is (what I will call) the obligation factor. For example, in Genesis chapter fifteen we have that strange situation where God tells Abraham to “cut” several animals and birds in half, and lay the halves on the ground “opposite” each other. Then God, appearing as “a smoking oven and … flaming torch”, passed between these carcass pieces as part of the “covenant” He was making with Abraham (c.f. Genesis 15:7-20).

    The point is, that by going through this ceremony God was obligating Himself to keep all the covenant promises He had made to Abraham, upon penalty of death if He should fail to do! Hence, the New Geneva Study Bible says: “God invoked a self-maledictory oath or curse upon Himself, should He fail to keep His part of the covenant.”6

    (c) One of the unusual elements of God’s covenant with Abraham and his descendants, however, is that God has assumed responsibility for BOTH sides of the covenant – i.e. not only has He obligated Himself to fulfill His side of the covenant, but He will also help His people fulfill theirs!

    This is illustrated by that same strange ceremony in Genesis chapter fifteen, to which we just referred. For instead of BOTH the Lord and Abraham passing between the two halves of the sacrificed animals and birds (which would have been customary) (c.f. Jeremiah 34:18-20), ONLY GOD passed between them (c.f. Genesis 15:17) – thereby signifying that He was taking full responsibility for the entire covenant – that He was taking responsibility for the obligations on both sides, not just His side.7 In other words, He was promising to fulfill His part – AND, He was promising to help Abraham and his descendants fulfill their part. (Why? Because, they would never be able to do so on their own, if left entirely to themselves!)7

    By way of application, we see God fulfilling both sides of His covenant with us when it comes to the matter of redemption – in this regard, that, not only has He fulfilled His part by providing us with a Savior, whose name is Jesus – BUT, He also helps us fulfill our part by regenerating us through the work of the Holy Spirit (c.f. John 3:8), and giving us the gift of faith (c.f. Ephesians 2:8-9) – so that we are then able to repent of our sins, and believe in Christ, and be saved! (Hence, salvation is by God’s grace alone – apart from any works of our own!)

    (d) As wonderful as all that is (and it IS truly wonderful!), God’s covenant with Abraham and his descendants still involves obligations on Abraham’s (and our) part. In other words, even though God graciously helps us fulfill our covenant obligations – but they are still our obligations!

    By now you have probably figure out that God didn’t establish His covenant with Abraham all at once – rather, He established it with him in stages. Nevertheless, there were certain obligations at every stage.

    For example, in Genesis chapter twelve God said (in part): 1“Go forth from your country, and from your relatives and from your father’s house, to the land which I will show you; 2and I will make you a great nation … I will bless you, and make your name great; and so you shall be a blessing” (c.f. Genesis 12:1-2). What was Abraham’s obligation at this point? To leave his country and his relatives, and go to a land God would show him.

    In Genesis chapter fifteen, God appeared to Abraham and expanded on His covenant with him, saying (in part): 4“… one who will come forth from your own body … shall be your heir. 5 … Now look toward the heavens, and count the stars, if you are able to count them … (for) So shall your descendants be.” What was Abraham’s obligation at this point – and from this point on? To believe God! To believe what God was telling him! To believe whatever God might tell him! Hence, we’re told: “Then (Abraham) believed … the Lord; and (the Lord) reckoned it to him as righteousness” (c.f. Genesis 15:4-6).

    In Genesis chapter seventeen, God appears to Abraham again and says: 1“… I am God Almighty; walk before Me, and be blameless. 2(And) I will establish My covenant between Me and you, and … will multiply you exceedingly” (c.f. Genesis 17:1-2). What was Abraham’s obligation at this juncture – as well as from this point on? To walk blamelessly before the Lord! To obey whatever laws and commands the Lord laid down for him to follow (one of which was circumcision) (c.f. Genesis 17:9-11) – both now, and in the future!

    And so it goes. There ARE obligations connected with God’s covenant. Obligations that we, as His covenant people, are obliged to fulfill – even though we cannot do so in our own strength. Fortunately, however, He has promised us His enabling grace (c.f. I Corinthians 15:10).

    (e) This obligation factor on the part of Abraham and his descendants plays a major role in understanding many of the events of Jewish history – from God refusing to let that first generation of Israelites enter the land of promise, on account of their unbelief – to the cycle of oppression and liberation found in the Book of Judges – to the nations of Israel and Judah being sent off into foreign captivity on account of their sins. Whenever the people fulfilled their covenant obligations, by obeying God’s laws and commands, they were blessed (in keeping with the terms of the covenant) (c.f. Genesis 12:2). But, whenever they pursued idolatry, or immorality, or injustice, God would discipline them and punish them.

    The obligation factor also plays a similar role in our covenant relationship with God, as Abraham’s spiritual descendants. When we obey Him, we enjoy His blessings – and when we don’t, we can expect to be disciplined and corrected.

    We will encounter the obligation factor of God’s covenant, along with it’s ramifications, again and again as we work our way through the Scriptures.


    1. REVELATIONS REGARDING GOD’S NATURE AND CHARACTER

      (1) Since the Book of Genesis essentially introduces us to who God is and what He is like, it’s worth our time to briefly note a few things we learn about His nature and character.

      (2) For example, we learn that God is faithful – that He keeps His promises.8 God promised Abraham a son in his old age (c.f. Genesis 15:4; 18:10) – and He kept that promise, with the birth of Isaac (c.f. Genesis 21:2-3). As Jacob was fleeing the land of Canaan in fear for his life, God promised to protect him and bring him back to the land he was leaving (c.f. Genesis 28:15) (the land he had been promised by covenant!) – and He kept that promise, when Jacob returned some twenty years later (c.f. Genesis 31-33). Hence, the New Testament says: “… He remains faithful …” (c.f. II Timothy 2:13) – and again: “… He who promise(s) is faithful” (c.f. Hebrews 10:23).

      (3) We learn that God is merciful.8 We see this in His sparing of Lot and his two daughters from the judgment that fell upon Sodom and Gomorrah (c.f. Genesis 19) – in His providing a substitute sacrifice for Isaac on Mount Moriah (c.f. Genesis 22) – in His preservation of Joseph in Egypt (c.f. Genesis 39-41) – and in His reuniting Jacob with his long lost son, after believing he was dead (c.f. Genesis 45-46). Hence, Scripture says elsewhere that, “… the Lord is full of compassion and … merciful” (c.f. James 5:11) – and again, that, “The Lord is gracious and merciful …” (c.f. Psalm 145:8).

      (4) We also learn that God is sovereign – that He exercises absolute control over the world of nature and men, and does whatever He determines needs to be done. For example, He enabled the aged, dead bodies of Abraham and Sarah to have a child (c.f. Genesis 21:1-7) – led Abraham’s servant directly to Rebekah, who was to become Isaac’s wife (c.f. Genesis 24) – enabled Jacob to prosper, despite Laban’s attempts to keep him poor (c.f. Genesis 30) – and brought about seven years of plenty in the land of Egypt, followed by seven years of severe famine (c.f. Genesis 41). Hence, Scripture says elsewhere: “Whatever the Lord pleases, He does, in heaven and in earth, in the seas and in all deeps” (c.f. Psalm 135:5) – and again: “… He does according to His will in the host of heaven and among the inhabitants of earth; and no one can ward off His hand …” (c.f. Daniel 4:35).

      (5) Another interesting study (which we don’t have time to do) would be to examine all the different names for God found for the first time in the Book of Genesis, of which there are at least six9 – including “God Most High” (or, “El-Elyon”) (c.f. Genesis 14:18-20) – the “God who sees” (or, “El-Roi”) (c.f. Genesis 16:13) – and, “God Almighty” (or, “El-Shaddai”) (c.f. Genesis 17:1).


      (D) CHRIST IN GENESIS (Genesis 12-50)

      (1) Finally, then, where do we see Christ in the last thirty-nine chapters of the Book of Genesis – either by way of prophecy, or type? And remember, we’re not looking for full-blown pictures of Him – but rather, brief glimpses (as it were) of some aspect of His Person or Work.10

      So far as prophecies are concerned, I will point out just one – found in Genesis chapter forty-nine, where Jacob blesses each of his twelve sons, while also speaking prophetically of each of their futures – and says, of his fourth son Judah (in part) in verse ten: “The scepter shall not depart from Judah, nor the ruler’s staff from between his feet, until Shiloh comes, and to him shall be the obedience of the peoples” (c.f. Genesis 49:10).

      While there are a lot of things about this verse that are unclear, the main point seems to be that “the scepter” (which is a symbol of authority, or kingship, or the right to rule) will belong to the tribe of Judah.11 In other words, the promise made earlier to Abraham, that “kings would come forth from him” (c.f. Genesis 17:6, 16; see also Genesis 35:11), will be fulfilled through the line of Judah.

      This verse also seems to point to one particular king, who will come from the tribe of Judah – one to whom “the obedience of all the peoples” truly belongs – namely, Jesus Christ, who is a descendant of Judah (c.f. Matthew 1:1-16; Luke 3:23-38), and also the King of kings (c.f. Revelation 17:14; 19:16).

      (2) Actually, there are not very many prophecies concerning Christ in the Book of Genesis – but there are several types. Melchizedek is one – “king of Salem” and “priest of God Most High” – who appears briefly in chapter fourteen, blesses Abraham, and receives tithes from him (c.f. Genesis 14:18-20).

      The Book of Hebrews will later compare Jesus’ priesthood to that of Melchizedek – saying in part that He has “(been) designated by God as a high priest according to the order of Melchizedek” (c.f. Hebrews 5:10; see also Psalm 110:4). In other words, like Melchizedek, Jesus’ priesthood will be permanent, rather than temporary (c.f. Hebrews 7:14-15). And, like Melchizedek, His priesthood does not come from the tribe of Levi, or depend upon being able to trace His lineage back to Aaron (which He couldn’t do) – but instead, Jesus is our great High Priest by special divine appointment (c.f. Hebrews 5:4-6).

      (3) Joseph is considered by many to be a type of Christ as well. Consider some of the things these two men had in common (albeit, not necessarily in the same chronological order).

      For example, both were beloved sons of their father (c.f. Genesis 37:3; Matthew 3:17) – both had a strained relationship with their brothers (c.f. Genesis 37:4; John 7:5) – both were betrayed by their own people, and sold for a certain amount of silver (c.f. Genesis 37:26-28; Matthew 26:14-16) – both were severely tempted (c.f. Genesis 39:7; Matthew 4:1) – both were falsely accused (c.f. Genesis 39:16-18; Matthew 26:59) – both were placed with two other prisoners, one of whom was eventually saved, and the other lost (c.f. Genesis 40; Luke 23:39-43) – both forgave those who wronged them (c.f. Genesis 45; Luke 23:34) – AND both served as a savior for their people (c.f. Genesis 50:20; Matthew 1:21).12

      It’s unlikely that anyone looking at Joseph’s life at the time, would have seen the connection between him and the coming Messiah. BUT, looking back after the fact, following Jesus’ time here on earth, the similarities are just too many to be a coincidence.

      (4) Finally, consider the example of Judah – from whose line God’s promised Deliverer eventually came.

      Jacob reluctantly allowed his sons to take his beloved Benjamin with them on their second trip to Egypt to buy food – because Joseph (who had not yet revealed himself to his brothers) had said he would not deal with them unless they did. To help ease some of his father’s fears, Judah promised to be personally responsible for Benjamin’s safe return (c.f. Genesis 43:1-9).

      In chapter forty-four, Joseph (who is still testing his brothers, to see if they have changed), orders one of his servants to secretly put a silver cup in one of Benjamin’s sacks. Then, after his brothers have started for home, Joseph sends his steward after them to find the cup, and accuse the brothers of being thieves. His brothers are so sure none of them have taken the cup, that they tell the steward: “If any of your servants is found to have it, he will die; and the rest of us will become my lord’s slaves” (c.f. Genesis 44:9, NIV) – to which the steward replies: “Okay! It will be as you have said” (c.f. Genesis 44:10).

      Of course, the cup IS found, in Benjamin’s sack – and the stunned group of brothers return to Joseph’s house in utter despair.

      Joseph then tells his brothers that since he is a fair man, he will keep the thief as a slave (which would be Benjamin), and let the rest of them return home (c.f. Genesis 44:17). It’s at this point, then, that Judah steps forward and speaks to Joseph – explaining how grieved his elderly father will be if Benjamin does not return home – and offering himself in his brother’s place, saying (in verse thirty-three): “Please, take me. I will be your slave – only let Benjamin return home to his father” (c.f. Genesis 44:33).

      Who can fail to see that, what Judah was willing to do, is a picture of what Christ actually did?13 That Judah’s willingness to give up his own life for that of his brother, is a type of what Jesus did for you and me on the cross – taking our place – sacrificing Himself for us – dying in our stead.




      BIBLIOGRAPHY


      1http://www.wpcpca.org/Archive/08-09-09-pm.html

      2http://www.wpcpca.org/Archive/08-02-09-pm.html

      3The New Geneva Study Bible: “God’s Covenant of Grace;

      p. 30.

      4Mathison: From Age to Age (The Unfolding of Biblical

      Eschatology); see footnote; p. 30.

      5IBID; p. 36.

      6The New Geneva Study Bible: Footnote on Genesis 15:17;

      p. 35.

      7The Wycliffe Bible Commentary; p. 21.

      8MacArthur: The MacArthur Bible Handbook; p. 12.

      9MacArthur: The MacArthur Bible Commentary; p. 38.

      10English Standard Version Study Bible: Ibid; p. 42.

      11Mathison: Ibid; p. 47.

      12MacArthur: Ibid; p. 78.

      13The New Geneva Study Bible: Footnote on Genesis 44:33;

      p. 80.