January 3, 2025
Big Book Idea
From the beginning, Jesus has always been God's plan A.
And he believed the LORD, and he counted it to him as righteousness.
1 Now the whole earth had one language and the same words. 2 And as people migrated from the east, they found a plain in the land of Shinar and settled there. 3 And they said to one another, “Come, let us make bricks, and burn them thoroughly.” And they had brick for stone, and bitumen for mortar. 4 Then they said, “Come, let us build ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves, lest we be dispersed over the face of the whole earth.” 5 And the LORD came down to see the city and the tower, which the children of man had built. 6 And the LORD said, “Behold, they are one people, and they have all one language, and this is only the beginning of what they will do. And nothing that they propose to do will now be impossible for them. 7 Come, let us go down and there confuse their language, so that they may not understand one another's speech.” 8 So the LORD dispersed them from there over the face of all the earth, and they left off building the city. 9 Therefore its name was called Babel, because there the LORD confused 1 11:9 Babel sounds like the Hebrew for confused the language of all the earth. And from there the LORD dispersed them over the face of all the earth.
10 These are the generations of Shem. When Shem was 100 years old, he fathered Arpachshad two years after the flood. 11 And Shem lived after he fathered Arpachshad 500 years and had other sons and daughters.
12 When Arpachshad had lived 35 years, he fathered Shelah. 13 And Arpachshad lived after he fathered Shelah 403 years and had other sons and daughters.
14 When Shelah had lived 30 years, he fathered Eber. 15 And Shelah lived after he fathered Eber 403 years and had other sons and daughters.
16 When Eber had lived 34 years, he fathered Peleg. 17 And Eber lived after he fathered Peleg 430 years and had other sons and daughters.
18 When Peleg had lived 30 years, he fathered Reu. 19 And Peleg lived after he fathered Reu 209 years and had other sons and daughters.
20 When Reu had lived 32 years, he fathered Serug. 21 And Reu lived after he fathered Serug 207 years and had other sons and daughters.
22 When Serug had lived 30 years, he fathered Nahor. 23 And Serug lived after he fathered Nahor 200 years and had other sons and daughters.
24 When Nahor had lived 29 years, he fathered Terah. 25 And Nahor lived after he fathered Terah 119 years and had other sons and daughters.
26 When Terah had lived 70 years, he fathered Abram, Nahor, and Haran.
27 Now these are the generations of Terah. Terah fathered Abram, Nahor, and Haran; and Haran fathered Lot. 28 Haran died in the presence of his father Terah in the land of his kindred, in Ur of the Chaldeans. 29 And Abram and Nahor took wives. The name of Abram's wife was Sarai, and the name of Nahor's wife, Milcah, the daughter of Haran the father of Milcah and Iscah. 30 Now Sarai was barren; she had no child.
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.
1 Now the LORD said 2 12:1 Or had said to Abram, “Go from your country 3 12:1 Or land 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.” 4 12:3 Or by you all the families of the earth shall bless themselves
4 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. 5 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, 6 Abram passed through the land to the place at Shechem, to the oak 5 12:6 Or terebinth of Moreh. At that time the Canaanites were in the land. 7 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. 8 From there he moved to the hill country on the east of Bethel and pitched his tent, with Bethel on the west and Ai on the east. And there he built an altar to the LORD and called upon the name of the LORD. 9 And Abram journeyed on, still going toward the Negeb.
10 Now there was a famine in the land. So Abram went down to Egypt to sojourn there, for the famine was severe in the land. 11 When he was about to enter Egypt, he said to Sarai his wife, “I know that you are a woman beautiful in appearance, 12 and when the Egyptians see you, they will say, ‘This is his wife.’ Then they will kill me, but they will let you live. 13 Say you are my sister, that it may go well with me because of you, and that my life may be spared for your sake.” 14 When Abram entered Egypt, the Egyptians saw that the woman was very beautiful. 15 And when the princes of Pharaoh saw her, they praised her to Pharaoh. And the woman was taken into Pharaoh's house. 16 And for her sake he dealt well with Abram; and he had sheep, oxen, male donkeys, male servants, female servants, female donkeys, and camels.
17 But the LORD afflicted Pharaoh and his house with great plagues because of Sarai, Abram's wife. 18 So Pharaoh called Abram and said, “What is this you have done to me? Why did you not tell me that she was your wife? 19 Why did you say, ‘She is my sister,’ so that I took her for my wife? Now then, here is your wife; take her, and go.” 20 And Pharaoh gave men orders concerning him, and they sent him away with his wife and all that he had.
1 So Abram went up from Egypt, he and his wife and all that he had, and Lot with him, into the Negeb.
2 Now Abram was very rich in livestock, in silver, and in gold. 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. 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, 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.
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. 6 13:8 Hebrew we are men, brothers 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.” 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. 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.
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. 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. 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 7 13:18 Or terebinths of Mamre, which are at Hebron, and there he built an altar to the LORD.
1 In the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of Goiim, 2 these kings made war with Bera king of Sodom, Birsha king of Gomorrah, Shinab king of Admah, Shemeber king of Zeboiim, and the king of Bela (that is, Zoar). 3 And all these joined forces in the Valley of Siddim (that is, the Salt Sea). 4 Twelve years they had served Chedorlaomer, but in the thirteenth year they rebelled. 5 In the fourteenth year Chedorlaomer and the kings who were with him came and defeated the Rephaim in Ashteroth-karnaim, the Zuzim in Ham, the Emim in Shaveh-kiriathaim, 6 and the Horites in their hill country of Seir as far as El-paran on the border of the wilderness. 7 Then they turned back and came to En-mishpat (that is, Kadesh) and defeated all the country of the Amalekites, and also the Amorites who were dwelling in Hazazon-tamar.
8 Then the king of Sodom, the king of Gomorrah, the king of Admah, the king of Zeboiim, and the king of Bela (that is, Zoar) went out, and they joined battle in the Valley of Siddim 9 with Chedorlaomer king of Elam, Tidal king of Goiim, Amraphel king of Shinar, and Arioch king of Ellasar, four kings against five. 10 Now the Valley of Siddim was full of bitumen pits, and as the kings of Sodom and Gomorrah fled, some fell into them, and the rest fled to the hill country. 11 So the enemy took all the possessions of Sodom and Gomorrah, and all their provisions, and went their way. 12 They also took Lot, the son of Abram's brother, who was dwelling in Sodom, and his possessions, and went their way.
13 Then one who had escaped came and told Abram the Hebrew, who was living by the oaks 8 14:13 Or terebinths of Mamre the Amorite, brother of Eshcol and of Aner. These were allies of Abram. 14 When Abram heard that his kinsman had been taken captive, he led forth his trained men, born in his house, 318 of them, and went in pursuit as far as Dan. 15 And he divided his forces against them by night, he and his servants, and defeated them and pursued them to Hobah, north of Damascus. 16 Then he brought back all the possessions, and also brought back his kinsman Lot with his possessions, and the women and the people.
17 After his return from the defeat of Chedorlaomer and the kings who were with him, the king of Sodom went out to meet him at the Valley of Shaveh (that is, the King's Valley). 18 And Melchizedek king of Salem brought out bread and wine. (He was priest of God Most High.) 19 And he blessed him and said,
“Blessed be Abram by God Most High,
Possessor
9
14:19
Or Creator; also verse 22
of heaven and earth;
20
and blessed be God Most High,
who has delivered your enemies into your hand!”
And Abram gave him a tenth of everything. 21 And the king of Sodom said to Abram, “Give me the persons, but take the goods for yourself.” 22 But Abram said to the king of Sodom, “I have lifted my hand 10 14:22 Or I have taken a solemn oath to the LORD, God Most High, Possessor of heaven and earth, 23 that I would not take a thread or a sandal strap or anything that is yours, lest you should say, ‘I have made Abram rich.’ 24 I will take nothing but what the young men have eaten, and the share of the men who went with me. Let Aner, Eshcol, and Mamre take their share.”
1 After these things the word of the LORD came to Abram in a vision: “Fear not, Abram, I am your shield; your reward shall be very great.” 2 But Abram said, “O Lord God, what will you give me, for I continue 11 15:2 Or I shall die childless, and the heir of my house is Eliezer of Damascus?” 3 And Abram said, “Behold, you have given me no offspring, and a member of my household will be my heir.” 4 And behold, the word of the LORD came to him: “This man shall not be your heir; your very own son 12 15:4 Hebrew what will come out of your own loins shall be your heir.” 5 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.” 6 And he believed the LORD, and he counted it to him as righteousness.
7 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.” 8 But he said, “O Lord God, how am I to know that I shall possess it?” 9 He said to him, “Bring me a heifer three years old, a female goat three years old, a ram three years old, a turtledove, and a young pigeon.” 10 And he brought him all these, cut them in half, and laid each half over against the other. But he did not cut the birds in half. 11 And when birds of prey came down on the carcasses, Abram drove them away.
12 As the sun was going down, a deep sleep fell on Abram. And behold, dreadful and great darkness fell upon him. 13 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. 14 But I will bring judgment on the nation that they serve, and afterward they shall come out with great possessions. 15 As for you, you shall go to your fathers in peace; you shall be buried in a good old age. 16 And they shall come back here in the fourth generation, for the iniquity of the Amorites is not yet complete.”
17 When the sun had gone down and it was dark, behold, a smoking fire pot and a flaming torch passed between these pieces. 18 On that day the LORD made a covenant with Abram, saying, “To your offspring I give 13 15:18 Or have given this land, from the river of Egypt to the great river, the river Euphrates, 19 the land of the Kenites, the Kenizzites, the Kadmonites, 20 the Hittites, the Perizzites, the Rephaim, 21 the Amorites, the Canaanites, the Girgashites and the Jebusites.”
Traditionally, Moses is considered to have been the author of Genesis and the rest of the Pentateuch (see Num. 33:2; Deut. 31:24; John 5:46). Of course, Moses lived much later than the events of Genesis. Presumably, stories were passed down about those earlier events, and Moses brought them all together.
The first audience would have been the Israelites Moses led through the wilderness. For readers today, Genesis is an essential introduction to the rest of the Bible. It is rightly called the book of beginnings.
The theme of Genesis is creation, sin, and re-creation. God made the world very good, but first cursed it and then destroyed it in the flood because of man’s disobedience. The new world after the flood was also spoiled by human sin (ch. 11). God chose Abraham for a special purpose. Through his family, all nations would be blessed (12:1–3). God’s purpose will eventually be fulfilled through Abraham’s descendants (ch. 49).
In the Hebrew Bible, the title of Genesis is In the Beginning, the book’s first words. The English title is related to the Greek word genesis, which means “beginning.”
Genesis through Deuteronomy are the foundation of the Bible. They introduce the key promises that show God’s purposes in history and prepare for the coming of Jesus Christ.
The Sadducees were a small but powerful group of Jewish leaders who did not believe in the resurrection (12:18). This may have been because of their emphasis on the Pentateuch (Genesis–Deuteronomy), which does not seem to explicitly mention the resurrection. But Jesus showed them that the idea of resurrection can, in fact, be found in the Pentateuch (Mark 12:26–27).
All things were made through him. John begins his Gospel in the same way that Genesis begins: with creation (1:1–5; Gen. 1:1). He reveals that Jesus, God’s Son, existed eternally with God the Father, and the whole creation was made through him (Col. 1:15–16; compare 1 Cor. 8:6).
As numerous as the stars. As the book of Exodus begins, some 350 years have passed since the end of Genesis. The 70 Israelites who went to Egypt have grown into a great multitude. This fulfills God’s promise to multiply Abraham’s descendants and to make them a blessing to all the nations of the world (Gen. 12:1–3; 15:5).
In the Bible, Babylon symbolizes humanity’s ambition to dethrone God and rule the earth. “Babel,” the Hebrew word for Babylon, first appears in the story of the Tower of Babel (Genesis 11). Chapters 17–18 of Revelation describe Babylon’s final defeat.
Sinful pride and rebellion against God brought negative consequences to the builders of the Tower of Babel, introducing the many languages that now exist around the world.
What did the Tower of Babel look like? The Tower of Babel (11:1–9) probably resembled the ziggurats of ancient Mesopotamia. The most famous of these is the Great Ziggurat of Ur. Its remains can be seen today in southeastern Iraq.
Abram believed the LORD, and that was the basis for God counting him as righteous. Such faith remains the basis for God’s justification of Christians in the NT (Gal. 2:16).
God’s promises to Abraham. When Abraham believed God’s promises to him, God counted his faith as righteousness (Gen. 15:6). Paul uses this precedent to show that God’s promises to Abraham are for all who “hear with faith,” not just the people of Israel (Gal. 3:1–29).
Wanting God’s blessing. Psalm 67 echoes the priestly blessing in Num. 6:24–26. Israel desires God’s blessing so that all nations may know of his saving power. God called Abram in order to bless him and his descendants and to make them a means of blessing to all the nations of the world (Gen. 12:2–3).
The book of Genesis describes events in the ancient Near East from the beginnings of civilization to the relocation of Jacob’s (Israel’s) family in Egypt. The stories of Genesis are set among some of the oldest nations in the world, including Egypt, Assyria, Babylonia, and Elam.
Genesis describes the location of Eden in relation to the convergence of four rivers. While two of the rivers are unknown (the Pishon and the Gihon), the nearly universal identification of the other two rivers as the Tigris and the Euphrates suggests a possible location for Eden at either their northern or southern extremes.
Abram was born in Ur, a powerful city in southern Babylonia. Abram’s father, Terah, eventually led the family toward the land of Canaan but decided to settle in Haran (see Gen. 11:27–31). After Terah’s death, the Lord called Abram to go “to the land that I will show you” (Canaan), which he promises to give to Abram’s descendants.
Primeval History (1:1–11:26) | |||
---|---|---|---|
Introduction | General heading | Specific heading | Section introduced |
2:4 | These are the generations of | the heavens and the earth | 2:4–4:26 |
5:1 | These are the generations of | Adam | 5:1–6:8 |
6:9 | These are the generations of | Noah | 6:9–9:29 |
10:1 | These are the generations of | the sons of Noah | 10:1–11:9 |
11:10 | These are the generations of | Shem | 11:10–26 |
Patriarchal History (11:27–50:26) | |||
11:27 | These are the generations of | Terah | 11:27–25:11 |
25:12 | These are the generations of | Ishmael | 25:12–18 |
25:19 | These are the generations of | Isaac | 25:19–35:29 |
36:1, 9 | These are the generations of | Esau | 36:1–37:1 |
37:2 | These are the generations of | Jacob | 37:2–50:26 |
Melchizedek is among the most mysterious figures in Scripture. King of Salem, a city identified with Jerusalem, and “priest of God Most High,” Melchizedek’s name means “king of righteousness.” Following Abraham’s defeat of Chedorlaomer and his rescue of Lot, Melchizedek provided a meal of bread and wine for Abraham and his men. He then blessed Abraham, attributing Abraham’s victory over his enemies to God Most High. In response to Melchizedek’s blessing, Abraham gave the priest-king a tenth of everything he had. David mentions Melchizedek in the messianic Psalm 110, and the writer of Hebrews presents Melchizedek as a foreshadowing of Jesus Christ, who is both priest and king. (Genesis 14:18–20)
God called Abraham to leave his native country for a land that he would show him. When Abraham arrived in Canaan, God promised to give the land to him and his descendants, who would become the nation of Israel. The Lord promised that the whole world would be blessed through Abraham and his descendants. Abraham faced the ultimate test of faith when God commanded him to sacrifice his son Isaac. Because Abraham was willing to do so, God once again promised to bless him and to multiply his offspring. God spared Isaac from death by providing a substitute sacrifice, foreshadowing the substitutionary death of Christ on the cross. (Genesis 15:5–6)
Gen. 11:1 The description of the whole earth having one language indicates that the present episode happens before the events in ch. 10, which specifically mentions nations and languages. It may have occurred during the period covered in ch. 10, especially if it is linked to the naming of Peleg in 10:25 (see note on 10:21–32).
Gen. 11:2–4 Come, . . . let us make a name for ourselves. Contrary to God’s plan that humanity should fill the earth (e.g., 1:22, 28; 9:1, 7), the builders of Babel want to prevent the population from being dispersed over . . . the whole earth (11:4).
Gen. 10:1–11:9 The Descendants of Noah’s Sons. The next main section of Genesis shows how humanity becomes divided into different nations.
Gen. 11:1–9 The story of the Tower of Babel is more important than its length suggests. It tells of a unified humanity using all its resources to establish a city that is the antithesis of what God intended when he created the world. The city builders see themselves as establishing their own destiny without any reference to the Lord.
Gen. 11:9 This verse links the name of the city, Babel, with the verb that means “to confuse, to mix, to mingle.” This is also the name used in the OT for the city of Babylon. Babylon symbolizes humanity’s ambition to dethrone God and make the earth its own (see Revelation 17–18).
What did the Tower of Babel look like? The Tower of Babel (11:1–9) probably resembled the ziggurats of ancient Mesopotamia. The most famous of these is the Great Ziggurat of Ur. Its remains can be seen today in southeastern Iraq.
Gen. 1:1–11:26 Primeval History. Genesis 1–11 surveys the history of the world before Abraham, while chs. 12–50 focus on one main family. There are no real parallels to chs. 12–50 in the literature of other ancient civilizations. However, other ancient stories do exist about both creation and the flood. These stories stand in sharp contrast to the biblical account. Generally they depict creation as a great struggle, often involving conflict between the gods. For example, they claim that the flood was sent because the gods could not stand the noise made by human beings but were unable to control it in any other way. Genesis disproves such stories by its teachings. There is only one God, whose word is almighty. He spoke the world into being. The sun and moon are not gods in their own right but are created by the one God. It is human sin that prompts the flood. These principles in Genesis 1–11 run through the rest of Scripture.
Gen. 11:10–26 Shem’s Descendants. Resembling the list of Adam’s descendants in 5:3–31, this genealogy traces Noah’s line through Shem down to Terah, the father of Abram, Nahor, and Haran (see diagram). The length of time these men live is much shorter than for men living before the flood (see 5:1–32; see chart).
Gen. 11:28 Ur of the Chaldeans was a city in southern Babylonia, the remains of which are located in modern Iraq.
Gen. 11:29 The name Sarai is later changed to “Sarah” (see 17:15). The initial inability of the patriarchs’ wives to have children is a recurring theme in Genesis (see 25:21; 29:31).
Gen. 11:31 Although Terah’s ambition is to move his family from Ur to Canaan, they settle instead in northern Mesopotamia at Haran (in modern-day Turkey). The spelling of the town name “Haran” in Hebrew is quite distinct from the name of Terah’s third son, also named Haran. This is the Bible’s first reference to “the land of Canaan.”
Abram was born in Ur, a powerful city in southern Babylonia. Abram’s father, Terah, eventually led the family toward the land of Canaan but decided to settle in Haran (see Gen. 11:27–31). After Terah’s death, the Lord called Abram to go “to the land that I will show you” (Canaan), which he promises to give to Abram’s descendants.
Gen. 11:31–32 Haran was an important crossroads and commercial center in the ancient Near East.
The ancient city of Ur lies 186 miles (300 km) southeast of modern Baghdad on a bend of the original course of the Euphrates River. Major excavations took place at the site in 1922–1934 under the direction of Sir Leonard Woolley. Ur became an important city in Mesopotamia near the end of the third millennium B.C. The governor of Ur, a man named Ur-Nammu (c. 2113–2095 B.C.), brought the city to great prominence. He took the titles “King of Ur, King of Sumer and Akkad.” Thus was founded the Third Dynasty of Ur (2113–2006 B.C.). This period was one of great peace and prosperity, the high point of the city’s existence. This diagram of the city represents the Third Dynasty of Ur, and it includes a central palace and a temple complex. The latter has as its center the Ziggurat of Ur-Nammu that is dedicated to the moon god Nanna. Ur was the birthplace of the Hebrew patriarch Abraham (Gen. 11:27–32), and the plan below represents the city that he would have been familiar with.
In the Bible, Babylon symbolizes humanity’s ambition to dethrone God and rule the earth. “Babel,” the Hebrew word for Babylon, first appears in the story of the Tower of Babel (Genesis 11). Chapters 17–18 of Revelation describe Babylon’s final defeat.
Gen. 12:1 said. In Acts 7:2–3, Stephen says that God called Abram before he lived in Haran; the ESV footnote, “had said,” shows that the grammar allows for this interpretation.
Gen. 12:1–3 Through Abram, all the families of the earth will be blessed. This marks an important turning point in Genesis, as it reverses the predominantly negative implications of chs. 3–11.
Gen. 12:3 Although Abram is called to be a blessing to others, much depends on how they will treat him. The text speaks of those who bless (plural) but of him who dishonors (singular), emphasizing that many more will be blessed than cursed. This promise that the nations will be blessed through Abraham is later reaffirmed to Isaac and Jacob (see 22:18; 26:4; 28:14). in you. This may simply indicate “by means of you,” but more likely this expression designates Abram as the covenantal representative for a people. To be “in” some person is to be a member of the group that person represents (see 2 Sam. 20:1).
Wanting God’s blessing. Psalm 67 echoes the priestly blessing in Num. 6:24–26. Israel desires God’s blessing so that all nations may know of his saving power. God called Abram in order to bless him and his descendants and to make them a means of blessing to all the nations of the world (Gen. 12:2–3).
Gen. 12:5 the people that they had acquired in Haran. Abram had under his authority a substantial number of men; many of them may have been herdsmen (see 13:7). Genesis 14:14 mentions 318 trained men “born in his household,” and 17:12 refers to males whom Abram has bought with money from a foreigner. Abram migrates with everything he possesses from northern Mesopotamia to Canaan.
Abram was born in Ur, a powerful city in southern Babylonia. Abram’s father, Terah, eventually led the family toward the land of Canaan but decided to settle in Haran (see Gen. 11:27–31). After Terah’s death, the Lord called Abram to go “to the land that I will show you” (Canaan), which he promises to give to Abram’s descendants.
Gen. 12:6 Shechem is the first of a number of locations in Canaan associated with Abram. the oak of Moreh. As a seminomadic herdsman traveling with a large group, Abram probably camped away from urban areas; these locations are identified by distinctive natural features (e.g., trees; see 13:18). At that time the Canaanites were in the land. Other people already occupied the land when Abram arrived.
Gen. 12:7 the LORD appeared. This is the first of a number of times that God shows himself to the patriarchs. altar to the LORD. Altars were common places for worshiping God in the patriarchal period because no central sanctuary existed.
Gen. 12:8 From Shechem, Abram migrates southward to a location between Bethel and Ai, before going much farther in the direction of Egypt.
Gen. 12:9 The Negeb is the southern region of Canaan.
Gen. 12:11–13 Abram devises a plan, based on a half-truth (see 20:12), implying that he thinks God is unable to protect him. Yet when the plot backfires, the Lord rescues him (12:17).
Gen. 12:15 Pharaoh is the title of the king of Egypt, not a personal name.
Gen. 12:16 To own camels, Abram must have been wealthy, since they were scarce in this time and place.
Gen. 12:17 Plagues on Pharaoh and his house will be seen again in the exodus from Egypt, when God will punish another pharaoh for his mistreatment of Abram’s descendants.
Gen. 12:10–20 A severe famine in Canaan forces Abram to seek refuge in Egypt. Because of the Nile River, Egypt was a more likely place than Canaan to find food during a drought. As is common in biblical stories, the narrator offers no moral evaluation of the participants’ actions.
God called Abraham to leave his native country for a land that he would show him. When Abraham arrived in Canaan, God promised to give the land to him and his descendants, who would become the nation of Israel. The Lord promised that the whole world would be blessed through Abraham and his descendants. Abraham faced the ultimate test of faith when God commanded him to sacrifice his son Isaac. Because Abraham was willing to do so, God once again promised to bless him and to multiply his offspring. God spared Isaac from death by providing a substitute sacrifice, foreshadowing the substitutionary death of Christ on the cross. (Genesis 15:5–6)
Gen. 13:10 the Jordan Valley was well watered everywhere. Lot’s experience with the effects of famine (12:10, probably from drought) makes his choice of the fertile Jordan Valley understandable. like the garden of the LORD. A reference to the garden of Eden, which was also well watered (see 2:10). This description of the Jordan Valley predates the destruction of Sodom and Gomorrah (chs. 18–19), which may well have made this area less suitable for flocks and herds.
Gen. 13:11–13 Lot’s decision to settle among the cities of the valley brings him into the vicinity of Sodom.
Gen. 13:14–17 At this stage, Abram still has no children.
Gen. 13:1–18 Expelled from Egypt, Abram retraces his steps northward, through the Negeb, back to the hill country between Bethel and Ai where he had previously built an altar (12:8). Competition for pasture soon leads to strife between the herdsmen of Abram and Lot. When Abram offers Lot first choice of the land, Lot chooses the fertile Jordan Valley. Afterward, the Lord reaffirms that Abram’s descendants will possess all of Canaan.
Gen. 13:18 Abram relocates near Hebron (also known as Kiriath-arba; see 23:2), setting up his tent by the oaks of Mamre. Since one of Abram’s allies is “Mamre the Amorite” (14:13), the oaks are probably named after him. altar. See note on 12:7. At this time, Hebron was a major settlement in the Judean hills, covering between six and seven acres.
Gen. 14:3 The Salt Sea is the Dead Sea.
Gen. 14:4 After twelve years of being ruled by others, the kings of the Jordan Valley gain independence for one year.
Gen. 14:5–7 Under the leadership of Chedorlaomer, the invading kings defeat several tribal groups. The six locations reveal that the invaders moved southward along the King’s Highway in Transjordan as far as the Gulf of Aqaba before turning northward. They eventually arrive at Hazazon-tamar, also known as Engedi (see 2 Chron. 20:2).
Gen. 14:13–16 Abram the Hebrew. This is the first occurrence of the term “Hebrew” in the Bible (see note on 10:21–32). The town of Laish in northern Canaan was later renamed Dan (14:14; see Judg. 18:29). The use of the name “Dan” here indicates that this account was edited sometime later. A nighttime assault allows Abram’s forces to overcome their opponents, who flee northward.
Gen. 14:17 The Valley of Shaveh, also known as the King’s Valley, lay to the east of Jerusalem (see 2 Sam. 18:18).
Gen. 14:18 Melchizedek (which means “king of righteousness”; see Heb. 7:2) generously provides a meal for the returning victors. Salem is possibly a shortened version of “Jerusalem” (see Ps. 76:2) and is related to shalom, the Hebrew word for “peace” (see Heb. 7:2). He was priest of God Most High. Although very little is known about Melchizedek, he provides an interesting example of a priest-king linked to Jerusalem. See Heb. 5:5–10; 6:20–7:17 for a study of Jesus Christ as belonging to the “order of Melchizedek.”
About four millennia ago, Melchizedek was king of Jerusalem, which was then called Salem (Gen. 14:18). This was an unwalled city, which was taken over in c. 1850 B.C. by the Jebusites, who built a city wall around it and called it Jebus (see 1 Chron. 11:4).
King David captured this city after having ruled for seven years in Hebron (2 Sam. 5:5). The city was strongly fortified, especially the area around the Gihon Spring, where massive towers dating from this period have been excavated. The Jebusites were so confident of their fortifications that they taunted David, saying that even the blind and the lame would prevent him from capturing their city (2 Sam. 5:6).
However, Joab, David’s commander-in-chief, managed to secretly enter the city through its water system and open the gates for David to take control (1 Chron. 11:6). The Jebusite Citadel was destroyed and replaced by the “stronghold of Zion, that is, the city of David” (2 Sam. 5:7).
Later on in his life, David built an altar on the threshing floor of Araunah the Jebusite, which stopped a plague sent by God upon Israel from reaching Jerusalem (2 Sam. 24:18–25).
Gen. 14:19–20 Melchizedek’s blessing praises God for giving Abram victory. When Abram gives Melchizedek a tenth of everything (that is, a tithe), he shows that he believes what Melchizedek says.
Gen. 14:22 the LORD, God Most High. By combining the divine name “Yahweh” (translated “LORD”; see note on 2:4) with ’El ‘Elyon, “God Most High,” Abram indicates that Yahweh and ’El ‘Elyon are one and the same deity.
Gen. 14:1–24 After separating from Abram and settling in Sodom, Lot is taken captive by an alliance of four kings who invade the Jordan Valley. Abram gathers a small army and recovers Lot, leading to an interesting encounter with the king of Salem.
Gen. 14:17–24 This passage emphasizes Abram’s reliance on God rather than on military might to gain possession of Canaan.
Melchizedek is among the most mysterious figures in Scripture. King of Salem, a city identified with Jerusalem, and “priest of God Most High,” Melchizedek’s name means “king of righteousness.” Following Abraham’s defeat of Chedorlaomer and his rescue of Lot, Melchizedek provided a meal of bread and wine for Abraham and his men. He then blessed Abraham, attributing Abraham’s victory over his enemies to God Most High. In response to Melchizedek’s blessing, Abraham gave the priest-king a tenth of everything he had. David mentions Melchizedek in the messianic Psalm 110, and the writer of Hebrews presents Melchizedek as a foreshadowing of Jesus Christ, who is both priest and king. (Genesis 14:18–20)
Gen. 15:2 the heir of my house is Eliezer of Damascus. This individual is not named elsewhere. The context suggests he is a trusted member of Abram’s household, possibly a slave.
Gen. 15:6 This key verse in Genesis is quoted four times in the NT (Rom. 4:3, 22; Gal. 3:6; James 2:23). Faith in God requires trusting him (see notes on John 1:12–13; Heb. 11:1), based on the truthfulness of his words. Faith in God leads to obeying his commands. Abram believed God would give him a son despite many years of childlessness. counted . . . as righteousness. Before Abram has shown himself righteous by his deeds, God sees him as righteous because of his faith.
Abram believed the LORD, and that was the basis for God counting him as righteous. Such faith remains the basis for God’s justification of Christians in the NT (Gal. 2:16).
God’s promises to Abraham. When Abraham believed God’s promises to him, God counted his faith as righteousness (Gen. 15:6). Paul uses this precedent to show that God’s promises to Abraham are for all who “hear with faith,” not just the people of Israel (Gal. 3:1–29).
God called Abraham to leave his native country for a land that he would show him. When Abraham arrived in Canaan, God promised to give the land to him and his descendants, who would become the nation of Israel. The Lord promised that the whole world would be blessed through Abraham and his descendants. Abraham faced the ultimate test of faith when God commanded him to sacrifice his son Isaac. Because Abraham was willing to do so, God once again promised to bless him and to multiply his offspring. God spared Isaac from death by providing a substitute sacrifice, foreshadowing the substitutionary death of Christ on the cross. (Genesis 15:5–6)
Gen. 15:13–16 Four hundred years appears to be a round figure. and afterward they shall come out with great possessions. The Lord’s promise to Abram was fulfilled 600 to 800 years later at the time of the exodus. for the iniquity of the Amorites is not yet complete. The Amorites are one of the main groups living in Canaan (vv. 19–21) and are descendants of Ham (see notes on ch. 10). God’s comment implies that the Amorites’ land will be taken as an act of punishment for their sin. See note on Josh. 6:17–18.
Gen. 15:9–17 The ritual described here is possibly a type of oath. God is saying that he will become like the dead animals if he does not keep his word (see Jer. 34:18–20). Another interpretation is that the sacrificial animals symbolize Abram’s descendants and the “birds of prey” (Gen. 15:11) signify their enemies (unclean nations).
Gen. 15:17 The smoking fire pot and flaming torch symbolize God’s presence, which is often associated with fire (e.g., Ex. 13:21–22).
Gen. 15:1–21 Verses 1–6 of ch. 15 focus on Abram’s concern that he is still childless; vv. 7–21 focus on his desire for assurance that the land of Canaan will belong to his descendants. God’s conditional promise in 12:2 that Abram will become a “great nation” is now guaranteed by a covenant, although the fulfillment will not take place until several centuries after Abram’s death.
Gen. 15:18–21 On that day the LORD made a covenant with Abram. This covenant differs from the one described in ch. 17. (On covenants, see note on 9:9–11.) God unconditionally pledges that Abram’s offspring will possess this land, linking this covenant with the earlier conditional promise that Abram would become a great nation (12:2). from the river of Egypt to the great river, the river Euphrates. The designation “river of Egypt” is unclear. It could refer to the Wadi el Arish (midway between Israel and the Nile). Or, “river” could refer to the eastern branch of the Nile. This promise was probably fulfilled for a time in the reign of Solomon (see 1 Kings 4:21).
Genesis is filled with action: Creation is completed in six days. Eve eats from the forbidden tree because she falters in her faith and doesn't believe God when He says, "[I]n the day that you eat of it, you shall surely die." (Genesis 2:17) Adam also eats, leading to judgment and the fall of mankind. God's redemption song begins in Genesis 3:15.
This pair has a son, Cain, who murders his brother because he doesn't choose to obey God when He tells him there is another way. By chapter 7, the entire earth is destroyed because the ways of humans are altogether evil. But Noah believes God and, by faith, builds an ark and is saved. Noah received "the righteousness that comes by faith," Hebrews 11:7 says.
The righteousness that comes by faith? In Genesis?
In Genesis 11 God calls Abram to embark on a journey of faith, leaving his family, culture, country, and idol worship to go wherever God will lead him. Abraham imperfectly obeys, building altars and calling upon the name of the LORD. Genesis 15:6 (NLT) is the chorus in the redemption song, "And Abram believed the LORD, and the LORD counted him as righteous because of his faith." Note that he was "counted" righteous, not because of what he did but because of his faith. This chorus resounds from Genesis to the book of Revelation, and it is that no person, by following the Law of Moses or by any "good" work, can ever be righteous. Righteousness has always been given, never earned—to those who have faith in God.
The redemption song that began in Genesis is completed once and for all by Jesus Christ. Under the Old Covenant, sin was covered by the blood of animals. With the New Covenant—for those who repent and have faith in God—sin is taken away by the blood of Jesus Christ, and we are covered in His righteousness forever. Because sin is taken away, we are not guilty anymore. This is the good news! This is the song we sing! Amen.
This month's memory verse
"The Lord passed before him and proclaimed, 'The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness.'"
1. What is righteousness?
2. What can we do to become righteous?
3. Read and consider Romans 3. What do we learn about righteousness from this chapter? How does it change the way we live, the way we repent, the way we understand the gospel?