The Blessing Conveyed to Jacob

                                                     Sunday School Lesson                                            

Lesson: Genesis 28:10-22                                                                                                 
Golden Text: “And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of” (Genesis 28:15).

INTRODUCTION.  In Abraham we saw a man of great faith and belief in the word of God.  In Isaac, we saw someone who could be viewed as having less stature as a man of faith when compared with Abraham, but the promise of the covenant still rested on him.  In this week’s lesson we see Jacob a man with whom we can more easily identify with, a man of many failings and flaws.  However, God continued the blessing of Abraham on Jacob.  The land would still belong to him and his descendents, and the promised Messiah would certainly come through his line.  In our lesson, God revealed Himself to Jacob and then established a working relationship with him.

II. A MESSAGE TO JACOB FROM GOD (Genesis 28:10-15).  Background for the Lesson: The birth of Esau and Jacob to Isaac began another era, one in which sibling rivalry reached a new level.  Isaac and Ishmael had gone through difficult times, but they had different mothers.  Sending Hagar and Ishmael away brought their competition to a halt.  But the rivalry between twins, Jacob and Esau was an entirely different situation.  This rivalry was destined to lead to trouble when we read that “Isaac loved Esau, because he did eat of his venison: but Rebekah loved Jacob” (see Genesis 25:28).  Jacob’s trickery was the immediate cause of this broken relationship.  First he tricked Esau into trading his birthright for some stew (see Genesis 25:29-34).  Sometime afterwards, we don’t know how long, under the guidance of his mother Rebekah, Jacob stole the blessing that belonged to the firstborn Esau by tricking his father Isaac into thinking he was Esau (see Genesis chapter 27).  As a result of this deception, we are told that “Esau hated Jacob because of the blessing wherewith his father blessed him: and Esau said in his heart, The days of mourning for my father are at hand; then will I slay my brother Jacob” (see Genesis 27:41).  However, Isaac’s death was not as close as Esau thought because Isaac lived more than forty more years (see Genesis 35:28).  When Rebekah learned that Esau planned to kill her favorite son, she told him to flee to Haran to her brother Laban and wait there a few days to give Esau enough time to get over his anger (see Genesis 27:43-45).  Unfortunately those few days would turn into twenty years before Jacob returned to Canaan and there is no record that she ever saw her favorite son again.  After advising Jacob to leave, Rebekah went to Isaac and convinced him to send Jacob to Padan-aram to his uncle Laban to find a wife (see Genesis 27:46-28:1-5).  Padan-aram was the area in northern Mesopotamia which included Haran where Laban lived.  This is where our lesson begins.  

A. Dreaming of heaven (Genesis 28:10-12). 
1. (vs. 10).  Isaac and his family were living in Beersheba at this time (see Genesis 26:26-33).  Therefore this verse says “And Jacob went out from Beersheba, and went toward Haran.”  Just as Isaac had directed him, but more importantly to get away from Esau, Jacob left “Beersheba” secretly and by himself heading for “Haran” to find a wife (see Genesis 28:1-2).  After leaving Ur of the Chaldees, Abraham spent time in Haran before moving on to Canaan (see Genesis 11:31).  The distance between Beersheba and Haran was about 450 miles and Jacob would be travelling alone.
2. (vs. 11).  This verse says “And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep.”  After travelling about fifty miles (the distance between Beersheba and Bethel, the name Jacob would give to this stopping point) Jacob “lighted upon a certain place.”  The word “lighted” means “to come to” or “to arrive.”  Jacob arrived at a “certain place.”  This was the place where God intended Jacob to spend the night.  It was more God’s will than the fact that “the sun was set” or that it was getting dark.  Having travelled about fifty miles or about two or three days, Jacob probably stopped for the night at least twice to sleep.  However, God wanted him at this “certain place” to meet with Jacob.  At this particular place, Jacob took some of the stones there and used them “for his pillows, and lay down in that place to sleep.”  No doubt Jacob spread some of his garments over the stones for comfort while he slept.
3. (vs. 12).  As Jacob slept, we are told that “he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it.”  Jacob dreamed and saw a ladder that stretched from earth to heaven with angels going up and down on the ladder.  Note:  Through the ages there have been many interpretations concerning the significance of the ladder or stairway.  No one knows for sure what the ladder and the angels represented, but it is possible that it all symbolized the divide between Jacob and God.  Remember that Jacob was running from Esau because of all the wrong he had done.  However, God through this vision wanted Jacob to know that only He could bridge the divide between them caused by his sinful actions.  The angels could represent the fact that God was about to communicate with Jacob. This seems to be a reasonable interpretation in light of what Jesus said to Nathanael after he confessed Him as the Son of God.  Jesus said “Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man (see John 1:51).  Christ is the ladder bridging the gulf between a holy God and sinful man.
B. Repeating the covenant (Genesis 28:13-14).
1. (vs. 13).  Still referring to the ladder in the dream, this verse says “And, behold, the Lord stood above it, and said, I am the Lord God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed.”  The Lord stood at the top of the ladder that reached from heaven to earth.  In case Jacob didn’t know who was speaking to him, God identified Himself saying “I am the Lord God of Abraham thy father, and the God of Isaac.”  God used His covenant name “Lord” or Jehovah.  He used the same name when He reaffirmed His covenant with Abraham (see Genesis 15:7).  God identified Himself as the “God of Abraham thy father” who was actually Jacob’s grandfather.  The word “father” in Scripture can refer to any forefather.  The Lord began to repeat the covenant He had made with both Abraham and Isaac stating that He would give Jacob and his “seed” or descendents, the very land that he was laying on.  Even though he had travelled about fifty miles, he was still in the land that had been promised to his grandfather and his father.  Jacob would soon be out of the land once he continued his journey, but that didn’t mean it would be taken from him.  Wherever Jacob ended up, God would eventually bring him back to Canaan.  Note:  One might think that Jacob’s previous actions would cause God to withdraw His promises from him, but He didn’t.  Remember, this covenant was unconditional meaning that only God had the obligation of keeping it.  Neither Abraham Isaac nor Jacob had any responsibility in keeping it.  This should also remind us of the Apostle Paul’s words in Romans 11:29: “The gifts and calling of God are without repentance.”  In other words, God’s gifts and calling cannot be withdrawn.
2. (vs. 14).  From the top of the ladder, the Lord continued to repeat the covenant.  He said “And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed.”  The covenant included the fact that Jacob’s descendents “shall be as the dust of the earth” meaning they would be large in number.  His descendents would also spread far and wide in every direction from where he was at that moment.  In addition, God said “in thy seed shall all the families of the earth be blessed.”  This is a reference to Jesus Christ, the Messiah who would be a descendent of Jacob and whose coming would be a blessing to the whole earth (see Galatians 3:16).  If there were any doubts about the blessing Isaac had placed on Jacob (see Genesis 28:3-4), they were erased by this confirmation from God.
C. Promising His presence (Genesis 28:15).  God concluded His communication with Jacob by saying “And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of.”  Because of his sinful actions, Jacob was lying there alone, going to a place he had not been to before.  However, God reassured him by saying “I am with thee, and will keep thee in all places whither thou goest.”  The Lord was with Jacob then and He promised to be with him wherever he went.  God also promised that no matter where Jacob found himself, He would bring him back to this land.  Then the Lord finished with the most encouraging words: “I will not leave thee, until I have done that which I have spoken to thee of.”  In other words, God promised to be with Jacob no matter where he went and to accomplish His purposes in him.

III. A RESPONSE TO GOD FROM JACOB (Genesis 28:16-22)

A.  Jacob’s fear (Genesis 28:16-17). 
1. (vs. 16).  Now this verse says “And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not.”  In awe by his dream, once Jacob awoke from it, he realized he had been in the presence of God.  He said “Surely the Lord is in this place; and I knew it not.”  Out in the middle of nowhere, God chose to manifest Himself to Jacob.
2. (vs. 17).  Realizing that he had been in the presence of God via his dream, this verse says “And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven.” God was there and it frightened Jacob causing him to say “How dreadful is this place!”  Once the sense of excitement began to wear off, he was afraid and declared how “dreadful” or awe-inspiring this place was.  After experiencing this sense of awe and reverence, Jacob’s conclusion was “this is none other but the house of God, and this is the gate of heaven.”  In some way Jacob may have thought that this place was an access point to heaven and a place from which one might speak with God.  Note:  We should be reminded that the real place where we interact with God is in our hearts.  When we are saved, the Holy Spirit comes to dwell within us, and we meet with God in our hearts (see Jeremiah 20:9; II Timothy 3:16).    
B. Jacob’s memorial (Genesis 28:18-19). 
1. (vs. 18).  Now this verse says “And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it.”  When Jacob got up early in the morning, he responded with worship.  He took the stone that he had used for his pillow “and set it up for a pillar, and poured oil upon the top of it.”  In other words, he set the stone on its end, and poured oil over it.  This was an act of worship, consecration and dedication to mark this spot.
2. (vs. 19).  After setting up the memorial to mark this spot, this verse says “And he called the name of that place Bethel: but the name of that city was called Luz at the first.”  Because of the significant events that occurred in this location, Jacob called the place “Bethel” which means “house of God.”  This reflects the comment that Jacob had made earlier (see verse 17).  Although there was no actual house of worship there, it was the house of God because Jacob found the Lord there.  As a geographical note, the writer tells us that “at the first” or the original name of this location was “Luz” an ancient Canaanite city.
C. Jacob’s vow (Genesis 28:20-22).  These final three verses make up Jacob’s complete vow to the Lord.
1. (vs. 20).  After setting up the memorial, this verse says “And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on.”  The Lord had already made His promises to Jacob, so he was not bargaining with God with these words.  The word “if” can also be translated “since” as it should be here.  Jacob was confirming that since God was with him, and would keep him in his travels, and would feed him and provide clothes for him, he is making this vow or promise.  Note:  Making a vow was a serious thing.  Vows were to be made (see Leviticus 23:37-38; Numbers 29:39); they were to be voluntary (see Numbers 30:2; Ecclesiastes 5:4-6); and vows were not to be broken (see Leviticus 5:4-12; 22:18-25; Numbers 15:2-16; 30:2-16; Deuteronomy 23:18-20). 
2. (vs. 21).  Jacob continued his vow saying “So that I come again to my father's house in peace; then shall the Lord be my God.”  This verse is a continuation of Jacob’s vow beginning in the previous verse.  Part of his vow was confirmation that God had committed to being with him, protecting him and providing for him.  And now in this verse, he adds that the Lord will so take care of him that he will return to his father’s house “in peace.”  This is a reference to Jacob’s relationship with his brother Esau.  Jacob was confident that when he did return home, the Lord would have prepared Esau’s heart to forgive him, thus making peace.  This did happen when Jacob returned to Canaan (see Genesis chapter 33).  Since God was going to do all these things for Jacob, he determined that the Lord would be his God.  Jacob was committing to serve the Lord faithfully as his personal God.
3. (vs. 22).  Jacob completed his vow to the Lord saying “And this stone, which I have set for a pillar, shall be God's house: and of all that thou shalt give me I will surely give the tenth unto thee.”  Reaffirming that the stone he dedicated represented God’s house, Jacob also added that “of all that thou shalt give me I will surely give the tenth unto thee.”  In other words, since the Lord had promised to be with Jacob, provide for him, clothe him and return him to his father’s house in peace, as his personal God, Jacob promised to give back to the Lord “the tenth” or the tithe of everything God would give him.  Note:  The practice of giving one-tenth back to God is seen throughout the Bible as a requirement (see Genesis 14:20; Leviticus 27:30; Malachi 3:8-10; Luke 11:40).  However, the church is not required to give the tithe.  That should be the very minimum we give back to the Lord.  The New Testament teaches giving as God has blessed you (see I Corinthians 16:1-2).  In II Corinthians chapters 8-9, the Apostle Paul epitomizes the Christian doctrine of giving.  Christian giving may be summarized as follows:
a. Christian giving is a “grace” that is the ability to give is created by the Holy Spirit (see II Corinthians 8:7).
b. The law imposed giving as a divine requirement, but Christian giving is voluntary and a test of sincerity and love (see II Corinthians 8:8-12; 9:1-2, 5, 7).
c. Christian giving is universal according to one’s ability to give whether rich or poor (see II Corinthians 8:1-3, 12-15).
d. Christian giving is to be proportioned to income (see II Corinthians 8:12-14; I Corinthians 16:1-2.  The Old Testament proportion was the tithe, a proportion which predates the law (see Genesis 14:20).
                   
IV. Conclusion.  God promises us His protection, His blessing, and a future.  We should acknowledge that by giving Him our best.  In this week’s lesson, God took a deceiver and transformed him into a person who received His greatest blessing.  This blessing came in the form of God’s perpetual presence and the promise of His provision and His protection.  Jacob responded with worship and the promise to acknowledge God’s presence and His gifts.  He initiated that when he recognized Beth-el as the place where God met him.  It’s our duty to respond to God’s care just as Jacob did---in true worship.

A Blessing for Ishmael and Isaac

                                                              Sunday School Lesson
                                  
Lesson: Genesis 21:12-14, 17-21; 26:2-5, 12- 13                                                                                                
Golden Text: “And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called. And also of the son of the bondwoman will I make a nation, because he is thy seed” (Genesis 21:12-13).
 
INTRODUCTION.  Staying faithful when everything goes well for us is easy.  But staying faithful to God in turbulent times, as we find Abraham doing in our lesson, is difficult.  Abraham had no children, and Sarah was well beyond childbearing age.  At Sarah’s suggestion, Abraham fathered a son, Ishmael, by Hagar, Sarah’s handmaid.  Then God reaffirmed His promises to Abraham and included Sarah in His promise that the two of them would have a son.  Now both sons, Ishmael, the oldest and Isaac the youngest were present with Abraham.  However, he found himself in a house divided.  Abraham’s wife and her handmaid were quarreling with each other.  Abraham’s heart was torn between the two sons he had, Ishmael and Isaac.  Our lesson this week shows how God can use strife-ridden situations and turn them around for any chosen and faithful person.  Abraham is that person in our lesson. 
I. A PROMISE TO ABRAHAM (Genesis 21:12-14 ).  Background for the Lesson:  Twenty-five years passed between the time that Abraham was promised that he would become a “great nation” (see Genesis 12:2) and the birth of Isaac, the son of promise.  However, as the years passed the possibility of Sarah having a son seemed more and more remote.  Finally, after living in Canaan for ten years (see Genesis 16:3), Sarah suggested that Abraham have a child by her Egyptian maidservant, Hagar (see Genesis 16:1-2).  Archeological discoveries indicate that this was a common practice when a man’s wife was childless.  While Abraham agreed to go along with Sarah’s suggestion, this was not what God had in mind.  In fact, at no time during the fourteen years between Ishmael’s birth and the birth of Isaac did God put His stamp of approval on this situation.  At any rate, when Abram was eighty-six years old “Hagar bare, Ishmael to Abram” (see Genesis 16:16).  The name Ishmael means “may God hear” or “God hears.”  So when Abraham was one hundred years old and Sarah ninety, they became the parents of Isaac (see Genesis 21:1-5).  We are then told in Genesis 21:8 that Abraham made a great feast the same day Isaac was weaned (probably between 2 and 3 years old).  Therefore, at this time, Ishmael would have been between fifteen and seventeen, and though the details are not given, Ishmael began mocking little Isaac.  Witnessing the abuse of her little boy, Sarah demanded that Abraham “cast out this bondwoman and her son” (see Genesis 21:10).  Since Hagar was Sarah’s slave, she could legitimately make such a request of her husband.  No doubt Abraham had become very attached to Ishmael over the past sixteen years and as a result Genesis 21:11 says that this idea “was very grievous in Abraham’s sight because of his son.”  In other words, Abraham was greatly distressed at the thought of sending Ishmael away from his home to an uncertain world. This is where our lesson begins.
A. A good word from the Lord (Genesis 21:12-13). 
1. (vs. 12). This verse says “And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called..”  God responded to Abraham by telling him not to be distressed about the boy nor his slave woman.  In addition, God told him to listen to Sara and do what she asked him to do because “in Isaac shall thy seed be called.”  This means that Isaac was the promised seed of Abraham that God intended to use to enlarge and bless his descendents. Note: Through difficulty, God does not always take us along the easy path, but instead He expects us to follow His will in spite of how hard it might be.  However, it’s always the way to joy and blessings.Normally the blessing passes on to the oldest son, but it is not unusual for God to put His greatest blessing on the second born and pass over the first born.God chose Abel instead of Cain, Jacob instead of Esau, Ephraim instead of Manasseh, and in this case, He chose Isaac instead of Ishmael.
2. (vs. 13).  God continued to say to Abraham “And also of the son of the bondwoman will I make a nation, because he is thy seed.”  In spite of the natural fears Abraham had for Ishmael’s future, God reassured him that He would bless Ishmael “the son of the bondwoman.”  The Lord would make Ishmael a nation just because he was Abraham’s “seed” or son.  
B. A hard decision (Genesis 21:14).  This verse says “And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beersheba.”  Abraham didn’t waste any time in carry out Sarah’s request per God’s instructions.  The very next morning Abraham gave Hagar some bread and a skin of water, which he put on her shoulder and he sent her and the child away.  She soon found herself wandering in the “wilderness of Beersheba.”  This may seem cruel, but Hagar was now free from her mistress and whatever pressures she must have experienced while competing with Sarah for Abraham’s attention and affection.  By sending them away, God saw to it that once the promised son was born, the potential threat to Abraham’s inheritance by Ishmael was removed.  “Beersheba” was located at the southernmost end of Canaan and was primarily desert.  Therefore, finding sustenance for their survival in this hostile environment would have been difficult to say the least.  The “bottle of water” Abraham gave to Hagar when she left would have been a large skin that could’ve supplied their needs for several days until they came to an oasis or other source of water.
III. A PROMISE TO HAGAR (Genesis 21:17-21).  Verses 15-16 are not part of our printed text but in those verses we learn that at some point, the bottle of water ran out, and to protect her son from the heat and avoid further dehydration, Hagar put “the child under one of the shrubs” (vs. 15).  Note:  In spite of the pictures in some Sunday School papers and Bible story books, Ishmael was a teenager at this time and not a child.  The word translated “child” in verse 15 can refer to a fetus (see Exodus 21:22), newborn children (see I Kings 17:18-23), or even young adults (see Daniel 1:3-4).  In this case, “child” refers to a boy at least fifteen years old.  Unable to bear the thought of watching her son die of thirst in the desert heat, verse 16 says that Hagar went a short distance away from Ishmael and began to weep. 
A.  Reassurance (Genesis 21:17-18). 
1. (vs. 17).  At this point, this verse says “And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is.”  We are told that “God heard the voice of the lad” indicating that Ishmael was calling upon the Lord.  If this was the case, then we can assume that something of the great faith of his father Abraham had been caught by this young man.  But what was more important than the cry of this distressed boy was the fact that “God heard the voice of the lad.”  Indeed, God hears the prayers of those who cry out to Him in times of trouble (see Psalms 50:15).  On the other hand, there is no assurance that answered prayer is given to those who willfully reject God and live in disobedience to His will (see Psalms 66:18; Proverbs 15:29; Isaiah 59:1-2).  In response to the cries of Ishmael, “the angel of God called to Hagar out of heaven and said unto her, What aileth thee, Hagar?”  The Lord, who often manifests Himself as the Angel of the Lord or the Angel of God when dealing directly with man, asked Hagar, what was troubling her, which is the meaning of “What aileth thee.”  As in many cases when God speaks, He told Hagar to “fear not” because He had “heard the voice of the lad where he is.”  Even though Hagar and Ishmael were on the verge of dying of thirst, God wanted Hagar to know that He was intervening.  God is never early, nor is He ever late; He’s always right on time.  Note:  In an earlier episode, after Sarah had given Hagar to Abraham and she became pregnant, Sarah was jealous and mistreated her.  Hagar then ran away but was found by the Angel of the Lord who told her to return to Abraham’s house.  At that time, the Angel of the Lord told her that He would multiply her seed and that she was going to bear a son. He told her to call him Ishmael, which means “God hears.” God told her to name him this because He had heard her anguish at that moment (see Genesis 16:6-11) and once again in this verse, God is assuring Hagar that she didn’t have any need to be afraid for her son.
2. (vs. 18).  The angel of God continued to say to Hagar “Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation.”  God told Hagar to lift Ishmael up from where he was, and hold him in her arms, because He was going to “make him a great nation.”  Her son was not going to die, but would live and become the beginning of an entire group of people of his own.  Note:  While little is known about the remainder of Ishmael’s life, Scripture does tell us that he lived to be 137 and was the father of twelve tribes of people (see Genesis 17:20; 25:12-17).  This is similar to what would happen with Abraham’s posterity through his grandson Jacob, who also had twelve sons who became the twelve tribes of Israel.  
B. Provision (Genesis 21:19-21). 
1. (vs. 19).  Now we are told that “God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink.”  Since God knows our needs before we ask (see Matthew 6:8), He provides for those needs to be met ahead of time.  While Hagar may have thought that she and Ishmael had been wandering aimlessly in the desert, they were actually being led to the very place where their needs would be supplied.  The Lord “opened her eyes, and she saw a well of water.”  She suddenly realized that there was a well nearby.  She was able to fill the water skin that Abraham had given her and she gave Ishmael a drink from it.  Note:  Like Hagar, we may not realize how the Lord will supply our needs until we find ourselves in a situation where we think our strength has been depleted.  It’s at those times that our eyes are often opened so we can see the resources provided by the Almighty.  As Paul discovered when he called upon God to remove his thorn in the flesh, only God’s grace could keep him---and us (see II Corinthians 12:7-10).
2. (vs. 20).  Rescued from what seemed to be imminent death, this verse says “And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer.”   As Ishmael grew, he “dwelt in the wilderness” and became adept at archery. 
3. (vs. 21).  Still speaking of Ishmael, this verse says “And he dwelt in the wilderness of Paran: and his mother took him a wife out of the land of Egypt.”   Ishmael and his mother settled in “the wilderness of Paran” which is a reference to the unpopulated region of the desert of Paran (southeast of Beersheba) which is located in the Sinai Peninsula.  This was not far from Egypt so it was easy for Hagar to get Ishmael “a wife out of the land of Egypt.”  Hagar was an Egyptian herself and most likely thought that an Egyptian bride was the best possible choice for her son.  Note:  In the New Testament, the Apostle Paul made an interesting comparison based on the lives of Hagar and Sarah, and their respective sons.In order to explain to the Galatian Christians the freedom they should have been experiencing in Christ (see Galatians 4:21-31), Paul noted that Ishmael---the son of the slave woman and born “after the flesh,” meaning according to human planning instead of God’s---represented the law.He was a picture of bondage.  On the other hand, Isaac was the result of God’s promise and was the real heir of Abraham.  Those trusting in the Mosaic Law for redemption were still in bondage to that law.  Isaac represented freedom from the law thus picturing those who freely trust in Jesus Christ for salvation. 
IV. A PROMISE TO ISAAC (Genesis 26:2-5).  At this point in our lesson, Abraham had successfully passed God’s test of offering Isaac on Mount Moriah (see Genesis chapter 22); there was the death and burial of Sara (see Genesis chapter 23); the procuring of Rebekah to be Isaac’s wife (see Genesis chapter 24) and in chapter 25, we find Abraham marrying Keturah who bares him more children.  But Isaac remained the heir of all that Abraham had; Abraham dies and is buried; Esau and Jacob are born to Isaac and Esau gives up his birthright to Jacob.  Genesis chapter 26 begins declaring that there was a famine in the land of Canaan and Isaac decided to go to Egypt but stopped in Gerar, the land of the Philistines (see Genesis 26:1). 
A. Blessing to come upon Isaac (Genesis 26:2-3). 
1. (vs. 2).  This verse says “And the Lord appeared unto him, and said, Go not down into Egypt; dwell in the land which I shall tell thee of.”  After stopping in Gerar, God appeared to Isaac and told him not to go down to Egypt, but to stay “in the land which I shall tell thee of.”  This is a reference to Gerar which was included in all the land that God had promised Isaac and his descendents.
2. (vs. 3).  The Lord continued to tell Isaac to “Sojourn in this land, and I will be with thee, and will bless thee; for unto thee, and unto thy seed, I will give all these countries, and I will perform the oath which I sware unto Abraham thy father.”  God told Isaac to stay in the land of Canaan and He would bless him by giving him and his descendents “all these countries” which refers to all the surrounding countries in Canaan.  This is the same land that God swore or promised to give to Abraham (see Genesis 15:18-21).    
B. Blessing to come through Isaac’s descendents (Genesis 26:4-5). 
1. (vs. 4).  God also said “And I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed.”  Here, the Lord repeats to Isaac the Abrahamic covenant that He had made with Abraham (see Genesis 12:1-4; 15: 3-5) who was now dead (see Genesis 25:7-9).  The phrase “and in thy seed shall all the nations of the earth be blessed” is a reference to the promise of the coming Messiah, the Lord Jesus Christ who would be a descendent of Isaac, and through whom the whole world would be blessed.
2. (vs. 5).  In this verse God gave the reason why He was doing all of this for Isaac.  He said “Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.”  Abraham had obeyed God and done all that God required of him which included keeping the Lord’s “charge,” His “commandments,” His “statutes,” and His “laws.”  These all refer to everything that God commanded Abraham to do.  Note:  This verse is evidence of the wonderful truth that the obedience of one man can affect those who come after him.  Those who follow us are affected by what we are and do.  We can leave a path of sin or a path of blessing which comes from faithful living.
V. A PROMISE REALIZED (Genesis 26:12-13).  Verses 6-11 are not part of our lesson but they tell us that while Isaac dwelt in Gerar (see Genesis 26:6) he repeated the same weakness that his father Abraham had committed (see Genesis chapter 20) by claiming Rebekah was his sister for fear that the men of Gerar would kill him and take Rebekah for themselves since she was “fair to look upon” (see Genesis 26:7).  His lie was discovered when Abimelech, the king saw him being more friendly to Rebekah than a man would normally be to his sister, so Abimelech confronted Isaac and he had to admit what he had done (see Genesis 26:8-9).  As a result, Abimelech rebuked Isaac for lying indicating that it could have caused one of their men to lie with her thus bringing guilt upon them.  Abimelech then declared that anyone who touched Rebekah would be put to death (see Genesis 26:10-11).  Note:  The Abimelech that Isaac encountered was probably not the same one that Abraham knew, because this part of Isaac’s life takes place more than ninety years later.  Abraham must’ve encountered another Abimelech when he was about 100 years old and he died at the age of 175.  Isaac was over 40 years old when he met this Abimelech (see Genesis 25:7, 20).  Many scholars agree that the name Abimelech may have been a title instead of a personal name, similar to the title Pharaoh in Egypt and Caesar in Rome.  There was more than one Pharaoh and more than one Caesar.
A. (vs. 12).  Now this verse says “Then Isaac sowed in that land, and received in the same year an hundredfold: and the Lord blessed him.”  Isaac obeyed God and stayed in the land and that same year after he planted, he reaped a hundredfold crop and “the Lord blessed him.”  At the time of his obedience, God began to prosper Isaac.
B. (vs. 13).  Our final verse says “And the man waxed great, and went forward, and grew until he became very great.”  God’s blessing continued until Isaac “waxed great” meaning that he became rich.  His wealth continued to grow until he became very wealthy.  According to verse 14 which is not part of our text, Isaac became so prosperous, and enjoyed so much success that Abimelech asked him to leave the area because he had become much mightier than they were (see Genesis 26:14).
                          
VI. Conclusion.  As we obey God, we will be led to the future He has for us.  We have seen how Abraham’s life turned around when he chose to obey God under all circumstances and realized that His plans for him were best.  God has special plans for each of us.  He even has special plans for those we don’t like or love.  We saw this in Sarah’s encounter with Hagar and Ishmael.  When we look to God, we see that He can take our worst situations and use them for our good and for His glory.
                                                                                                              
    

A Promise to Sarah

        

                                                             Sunday School Lesson                                  

Lesson: Genesis 17:15-17
                                                                                                 
Golden Text: “Is any thing too hard for the Lord? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son” (Genesis 18:14).

INTRODUCTION.  One of the best reasons to believe in God’s Word is the fulfillment of prophecy.  Of course the greatest of fulfilled prophecies involves the coming of the Lord Jesus.  His birth, death, and resurrection are all prophesied in great detail throughout the Old Testament.  The exact unfolding and completion of those prophecies are recorded in the New Testament.  This week’s lesson details an example of prophecy and its fulfillment.  God had promised a land to Abraham and his descendents forever while Abraham had no children.  Even when Abraham tried to remedy this by having a child by one of Sarah’s maid-servants, God performed a miracle to complete His promise to Abraham.

II. ABRAHAM’S LAUGH OF DOUBT (Genesis 17:15-17).  Background for the Lesson:  We learn that Sarai was Abram’s wife in Genesis 11:29-30 and that she was barren, or couldn’t have any children.  The Lord told Abram that his seed, or descendents would be innumerable, and Abram believed God (see Genesis 15:5-6).  However, about ten years later, because of Sarai’s inability to conceive, at her suggestion Abram had a child with Sarai’s hand-maiden, Hagar (see Genesis 16:1-4).  Of course this was not the way God planned to start Abram’s long line of descendents, and it also caused serious trouble in their home.  Abram was seventy-five when God told him to leave Haran and led him to Canaan (see Genesis 12:4-5) where he ultimately settled in Mamre (see Genesis 13:14).  When Abram was ninety-nine, God appeared to him again and repeated His covenant with him assuring Abram that he would definitely become the father of many nations (see Genesis 17:1-4).  At that time, the Lord changed his name from Abram (which means exalted father) to Abraham which means father of a multitude (see Genesis 17:5).  God also established circumcision as the sign of His covenant relationship with Abraham and his descendents (see Genesis 17:7-14).  This is where our lesson begins.
A. A change of name (Genesis 17:15-16). 
1. (vs. 15). This verse says “And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be.”  Thirteen years had passed between the birth of Hagar’s son, Ishmael and this appearance by God to Abraham (see Genesis 16:16-17:1).  It was at this appearance that God changed Abraham’s name, and now He changed Sarai’s name.  God told Abraham that “thou shalt not call her name Sarai, but Sarah shall her name be.”  Scholars are not sure what the name “Sarai” means but it comes from the same root word as “Sarah.”  It may be that “Sarai” means “princely” but “Sarah” does mean “princess.”  From that point forward, Abraham was to call his wife “Sarah.” 
2. (vs. 16).  In this verse, we are told why God changed Sarah’s name.  God said “And I will bless her, and give thee a son also of her: yea, I will bless her, and she shall be a mother of nations; kings of people shall be of her.”  The Lord made the change because He was going to bless Sarah greatly by making her the “mother of nations.”  Even kings would come from her, confirming the royal status of her new name.  God said that “kings of people shall be of her” and this would start with “a son also of her.”    
B. A doubting heart (Genesis 17:17).   At this point the writer says “Then Abraham fell upon his face, and laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear?”  In response to what God said concerning Sarah, “Abraham fell upon his face, and laughed.”  The fact that he fell on his face indicates submission and respect for God.  However, as he lay there, he couldn’t help laughing “in his heart” or within himself.  Abraham thought that it was physically impossible for a man who was “an hundred years old” and a woman who “is ninety years old” to bear children. 
III. SARAH’S LAUGH OF DOUBT (Genesis 18:9-15).  In the remainder of chapter 17:19-27 (which is not part of the printed text), God confirmed to Abraham that Sarah would indeed bear him a son within the next year, and his name would be Isaac, and the covenant would be established with him and his seed and not with Ishmael.  However, God also said that He would bless Ishmael and make him a great nation (see Genesis 17:19-21).  After God finished speaking, Abraham being ninety-nine years old circumcised himself, Ishmael who was thirteen, and every male in his house including his servants (see Genesis 17:22-27).  Sometime after this, the Lord and two angels appeared to Abraham (see Genesis 18:1-2) and he immediately offered them something to eat and drink and they accepted (see Genesis 18:4-8).  It’s probably this event to which Hebrews 13:2 alludes to when it says “Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.” 

A.  A promise (Genesis 18:9-10). 

1. (vs. 9).  Sometime during the meal Abraham provided for the Lord and the two angels, this verse says “And they said unto him, Where is Sarah thy wife? And he said, Behold, in the tent.”  They asked Abraham where his wife was and he replied that she was inside the tent.  We can’t be sure as to why God asked this question because we know that He knows everything, and He certainly knew where Sarah was.
2. (vs. 10).  Then in this verse we read “And he (the Lord) said, I will certainly return unto thee according to the time of life; and, lo, Sarah thy wife shall have a son. And Sarah heard it in the tent door, which was behind him.”The Lord told Abraham that He would return to him “according to the time of life.”  This probably means that God would return sometime within a year, or more specifically nine months later, and at that time “Sarah thy wife shall have a son.”  Sarah was now eighty-nine years old, and Abraham was ninety-nine (see Genesis 17:1).  Abraham was ten years older than Sarah (see Genesis 17:17).  We are told that Sarah was listening in on the conversation inside the tent and was able to hear what was being said.       
B. An impossibility (Genesis 18:11-12). 
1. (vs. 11).  In this verse the writer says “Now Abraham and Sarah were old and well stricken in age; and it ceased to be with Sarah after the manner of women.”  Once again we are reminded that both Abraham and Sarah were “old and well stricken in age.”  The phrase “and it ceased to be with Sarah after the manner of women” means that Sarah had passed her time of menopause, making it physically impossible for her to have children.  Note:  While Abraham may have been able to sire a child, Sarah was beyond child bearing age.  In Abraham’s day it was not that unusual for men to sire children after reaching one hundred years of age.  It seems that Terah, Abraham’s father was 130 years old when Abram was born (see Genesis 11:32; 12:4) and Abraham continued to have children after Sarah’s death (see Genesis 25:1-6).
2. (vs. 12).  This verse says “Therefore Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also?”  The word “Therefore” refers back to verse 10 where it is said that Sarah heard the Lord’s conversation with Abraham from the door of the tent.  She then “laughed within herself,” silently saying “After I am waxed old shall I have pleasure, my lord being old also?”  In other words, hearing that she was going to have a child within a year, and realizing that she had “waxed” or grown old, she doubted that there was any way for her to “have pleasure” or the joy of having a son.  In addition, she said not only was she old, but her “lord” was old as well.  The term “lord” is how she referred to her husband, Abraham.
C. A reprimand (Genesis 18:13-15).
1. (vs. 13).  Here Moses writes “And the Lord said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old?”  This is undeniable proof that one of the three men talking with Abraham was the Lord, because He knew that Sarah laughed even though she did it silently within herself thinking that no one heard her.  The Lord knew Sarah’s thoughts and asked Abraham why she laughed.  To laugh at the promises of God is the same as doubting them.  To further confirm that God knew Sarah doubted His ability to keep His promises, He answered His own question by saying she laughed while she said “Shall I of a surety bear a child, which am old?”  In other words, her laughter accompanied her thoughts that it was physically impossible to bear a child at her age.
2. (vs. 14).  In response to Sarah’s doubts, the Lord asked a rhetorical question “Is any thing too hard for the Lord? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son.”  The answer to this question is of course not!  Nothing is too hard for God.  The Lord Himself declared that “At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son.” The phrases “the time appointed” and “according to the time of life” both refer to nine months later when Sarah would give birth to a son.  And it happened just as God said, for Genesis 21:2 tells us that the Lord did visit Sarah and she bore Abraham a son “at the set time of which God had spoken to him.”  Whenever life’s situations cause us to doubt God’s ability to keep His promises, we would do well to remember Numbers 23:19, “God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?”  There are no limitations on what God can do!
3. (vs. 15).Realizing that the Lord knew what she was thinking, this verse says “Then Sarah denied, saying, I laughed not; for she was afraid. And he said, Nay; but thou didst laugh.”  Sarah denied that she laughed because she was afraid.  But God quickly replied, no, but you did laugh.  The psalmist wrote that “The Lord knoweth the thoughts of man, that they are futile” (see Psalms 94:11).
IV. SARAH’S LAUGH OF JOY (Genesis 21:1-7).  In the remaining verses of chapter 18 (not part of our printed text), the Lord and the two angels finished their meal and God determined to share with Abraham that He was going to Sodom and Gomorrah to judge them because “their sin is very great” (see Genesis 18:16-22).  In verses 23-33, Abraham attempts to intercede for any righteous people who may be in Sodom and Gomorrah, no doubt hoping that Lot and his family would be spared.  Chapter 19 details the arrival of the two angels to Sodom and being met by Lot who offered them lodging (see verses 1-3).  But before they could rest for the night, the men of the city surrounded Lot’s house and demanded that he bring out the two men so they could have their way sexually with them (see vss. 4-5).  Lot, knowing what they wanted to do to these two angels begged them not to do wickedly, and he offered his two daughters to them instead (see vss. 6-8).  But these men wanted Lot’s two guests and attempted to attack him, but the angels pulled Lot back into the house and struck the men of the city with blindness (see vss. 9-11).  At this point the angels told Lot to get his family out of Sodom because they were going to destroy it, but his sons-in-law refused to leave as they made fun of Lot (see vss. 12-14).  Verses 15-29 tell of the destruction of Sodom and Gomorrah and the escape of Lot, his wife and his two daughters with instructions from the angels not to look back (see vss. 15-17).  However, Lot’s wife looked back and turned into a pillar of salt (see vs. 26).  Verses 30-38 detail the plan of Lot’s daughters to get him drunk so he would lay with them in order to produce children as they said “to preserve seed of our father” (see vss. 30-34).  They both became pregnant and the older daughter gave birth to a son and called him Moab who became the father of the Moabite nation.  The younger daughter also bore a son and called him Ben-Ammi who became the father of the Ammonite nation (see vss. 35-38).  It’s interesting that the descendents from this sinful act of reproduction by Lot and his daughters gave birth to two nations that would ultimately be lifelong enemies of Israel.  In chapter 20, we have the story of Abraham’s lapse in faith in Gerar when he lied to king Abimelech saying that Sarah was his sister instead of his wife because he was afraid that the king would kill him if he knew Sarah was his wife and he wanted her for his own.  The king, believing that Sarah was Abraham’s sister took her to be his wife.  However, God intervened by coming to Abimelech in a dream and stopping him from taking Sarah.  The king confronted Abraham asking why he lied and Abraham replied that he did it out of fear.  At this point the king gave Abraham sheep, oxen, menservants, and women servants and gave them to Abraham and also returned Sarah to him.  He also told Abraham that he could settle anywhere in Gerar that he desired.  Abraham then prayed for Abimelech and God allowed the king and his wives to bare children because the Lord had prevented anyone from baring children due to the incident with Sarah.  The remaining portion of our text now begins with chapter 21.
A. A promise fulfilled (Genesis 21:1-3). 
1. (vs.1).  Now in this verse we read “And the Lord visited Sarah as he had said, and the Lord did unto Sarah as he had spoken.”  It had been twenty-five years since Abraham arrived in Canaan (see Genesis 12:4) and it must have been hard for Abraham and Sarah to continue believing that God was going to fulfill His promise of an heir.  However, now twenty-five years later, “the Lord visited Sarah as he had said.”  The Hebrew word for “visited” is used in Scripture indicating that when God visits people it is more than just to see them.  It is to give attention to them in a special way, either with blessing or judgment.  In this case, blessing is meant because God came to Sarah “as he had said” to do for her “as he had spoken” or promised.
2. (vs. 2).  This verse leaves no doubt that God kept His promise.  Moses wrote “For Sarah conceived, and bare Abraham a son in his old age, at the set time of which God had spoken to him.”  The emphasis here is on the truthfulness and surety of God’s word, for at exactly the time God had given to Abraham (see Genesis 18:14) “Sarah conceived, and bare Abraham a son in his old age.”  We see in this both the power of God as well as His impeccable timing.  Therefore, we should remember this when God appears to delay. 
3. (vs. 3).  Now we are told that “Abraham called the name of his son that was born unto him, whom Sarah bare to him, Isaac.”  In obedience to God’s direction (see Genesis 17:19), Abraham named the child “Isaac” which means laughter or he laughs.  No doubt this would remind his parents of their laughter when they were informed that they would have a son.  
B. Abraham obeys a command (Genesis 21:4-5). 
1. (vs. 4).  After Isaac’s birth, this verse says “And Abraham circumcised his son Isaac being eight days old, as God had commanded him.”  Abraham circumcised Isaac on the eighth day of his life, or when he was “eight days old.”  He followed exactly the instructions for the covenant that the Lord had given him when He changed Abraham’s name and said that He would make him a father of many nations (see Genesis 17:4-12).   At that time God established a special sign for the covenant just as He had done with Noah and the sign of the rainbow.  However, for Abraham the sign was to be the circumcision of every male child eight days after birth (see Genesis 17:10-12).  This was not a new rite, for circumcision was practiced by others in the ancient world.  However, it was given new meaning as a sign of the covenant.  Soon after establishing the covenant, Abraham, at the age of ninety-nine, his son Ishmael (Isaac was not yet born) and all other males of his household were circumcised (see Genesis 17:23).  This was done because God had said that any uncircumcised male would be cut off from his people because he had broken the covenant (see Genesis 17:14).  Circumcising his son was not the end of Abraham’s spiritual responsibility to his son because circumcision didn’t guarantee righteousness before God (see Romans 2:25-29).  Abraham understood that inward righteousness comes only through trust in God (see Genesis 15:6; Romans 4:9-12).  Therefore, he committed himself to teaching his family the same faith that he had (see Genesis 18:19).  In the same way, parents who publicly dedicate their infants to the Lord today must realize the responsibility this entails.  The dedication ceremony itself has no real benefit to either the child or the parents.  It merely declares that the parents intend to teach their child the ways of God and introduce him or her to the Saviour which involves a lifetime commitment.  Note:  In later Jewish history, circumcision took on a meaning far beyond what God originally intended.  In the early days of the church, some claimed that redemption could only be extended to those who were circumcised.  The Judaizers said “Except ye be circumcised after the manner of Moses, ye cannot be saved” (see Acts 15:1).  However, Paul made it clear that the circumcision of the new covenant was spiritual, not physical (see Romans 2:25-29; Galatians 5:1-4; Colossians 2:11-14).  Scripture gives no reason why circumcision was performed on the eighth day.  But from a practical standpoint, according to the authors of None of these Diseases, S.I. McMillen and David E. Stern, who are Christian medical doctors, “the important blood-clotting element, vitamin K is not formed in the normal amount until the fifth to the seventh day of life…It is clear that the first safe day to perform circumcision would be the eighth day, the very day that Jehovah commanded Abraham to circumcise Isaac.”  This can be confirmed medically as the ideal time for the procedure to be performed in order to prevent uncontrolled bleeding and excessive trauma.
2. (vs. 5).  Here we have the statement “And Abraham was an hundred years old, when his son Isaac was born unto him.”  This emphasizes the miraculous nature of Isaac’s birth.  We can rest assured that God will fulfill His promises and know that delay does not mean no.  Patience is absolutely necessary to have as we develop our trust in God.  Isaac was born fifteen years after God had told Abraham he would have a son.  God’s timing is not necessarily our timing.  It’s important not to get discouraged thinking God will not do what He says.  We must not waver in our faith. We must stand firm and keep believing.
C. A moment enjoyed (Genesis 21:6-7).
1. (vs. 6).  After Isaac’s birth, this verse says “And Sarah said, God hath made me to laugh, so that all that hear will laugh with me.”  No longer laughing in doubt, Sarah now laughed with joy saying “God hath made me to laugh” which is literally “God has made laughter for me.”  Sarah attributed this joy to God and His power, and went on to say that “all that hear will laugh with me.”  In other words, since God had made her laugh, everyone who heard about it would laugh with her.  She was overcome with the joy of this moment.
2. (vs. 7).  Finally, in this verse we read “And she said, Who would have said unto Abraham, that Sarah should have given children suck? for I have born him a son in his old age.”   Sara, still reveling in her new found joy mused saying “Who would have said unto Abraham, that Sarah should have given children suck?”  Here she is saying that the thought of her “giving suck” or nursing a baby at her age would never have entered anyone’s mind; thus no one would have suggested it to Abraham.  What she was experiencing was far beyond human imagination, for she had “born him a son in his old age.”   Note:  Of course none of this was beyond the mind of God.  He did in fact tell Abraham that Sarah would have a child when it seemed impossible.  This should remind us that God delights to call things that are not as though they were (see Romans 4:17) and to bring to nothing things that are, so that no one can glory before Him (see I Corinthians 1:28-29).  God has His own agenda and His own mode of operation for achieving it.  We serve a God who can easily do what looks impossible.
                                 
V. Conclusion.  The Lord promises and delivers.  Only God can foretell the exact time of birth and gender of a child with complete accuracy, especially when both parents of the child are well beyond the normal age to conceive.  We too may encounter circumstances in life when it seems that nothing can be done to bring about any blessing or spiritual benefit.  However, God is not at a loss to rescue us.  He who created us for His glory can do the miraculous.
                                                                                                              
    



                                             

A Promise Of Land

                                                                     Sunday School Lesson

                                            

Lesson: Genesis 15:7-21                                                                                                 
Golden Text: “In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates” (Genesis 15:18).

 INTRODUCTION.  This week’s lesson centers on God’s confirmation of His covenant with Abraham to give him the Promised Land.  This time God gave the boundaries of the land that Abraham was given.  The Lord, who owns the world, can give any part of it to whomever He pleases.  This is the only land given to a specific person and his descendents forever.  All the drawing of boundaries and laws or treaties of man cannot change what God has dictated.  Today the nation of Israel is surrounded by hostile Islamic nations.  The nations of the world seem to feel they can dictate where Israel’s boundaries should be.  Some even question the right of Israel to be there, or to own any land at all.  Several of the neighboring nations have vowed to wipe Israel off the map.  However, Israel’s right to exist as a nation and their possession of the Land of Promise are not matters for man’s speculation or treaties.  God, who owns the earth, promised the land to Abraham and his descendents.
  Background for the Lesson: In last week’s lesson we saw how God scattered the descendents of Noah and the world was populated.  This week we turn to Abram, later called Abraham (see Genesis 17:5).  He accompanied his father Terah when the family left Ur in Mesopotamia and moved to Haran (see Genesis 11:31).  After the death of Terah, Abram followed God’s leading to Canaan (see Genesis 12:4-5).  After a brief time in Egypt and a lapse in faith (see Genesis 12:10-20), Abram returned to Canaan and shortly thereafter separated from Lot, his nephew (see Genesis 13:1-13).  At this time God promised Canaan to Abram and his descendents (see Genesis 13:14-17).  God also used Abram to repel a foreign invasion and rescue Lot who had been captured (see Genesis 14:1-24).  Then in Genesis 15:1we are told that “after these things, the word of the Lord came to Abram in a vision, saying Fear not, Abram I am thy shield, and thy exceeding great reward.”  Abram then asked God if he would give him a child since he had none and that Eliezer, his steward was his heir.  God told Abram that Eliezer wouldn’t be his heir and that he would have a child from his own bowels.  Then God showed Abram the stars in heaven and told him that if he could number them it would be the total of descendents he would have (see Genesis 15:2-5).  Then verse 6 says “And he believed in the Lord; and he (God) counted it to him for righteousness.”  This is where our lesson begins.   
A. A land promised (Genesis 15:7).  After promising to give Abram a child, God now confirmed another promise that He had previously made (see Genesis 12:7; 13:14-17).  This verse says “And he (God) said unto him (Abram), I am the Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.”  Before confirming His promise of a land, God reminded Abram of who He was.  God said “I am the Lord that brought thee out of Ur of the Chaldees.”   As “Lord” or Yahweh, God was reminding Abram that He was the covenant keeping God who had led him “out of Ur of the Chaldees” which later became known as Babylon.  Therefore, He had all the power needed to accomplish anything that He promised.  This same God who had already taken Abram from one land now promised to give him “this land to inherit it.”  The words “this land” refers to Canaan where Abram was now settled (see Genesis 13:12).  God promised to give him this new land as his inheritance.
B. A question answered (Genesis 15:8-9).
1. (vs. 8).  In response to God’s promise, Abram asked “Lord God, whereby shall I know that I shall inherit it?”  It appears here that Abram’s faith was not as firm as it was earlier when God promised him a child and Abram “believed in the Lord” (see Genesis 15:6).  What Abram was doing was requesting some kind of sign to give him assurance that he would inherit the land, but it was not due to lack of faith.  This was similar to Gideon’s experience (see Judges 6:36-40).
2. (vs. 9).  God replied by directing Abram to “Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon.”  God instructed Abram to prepare for an old covenant ceremony called “cutting a covenant.”  The Hebrew Scriptures often speak of “cutting a covenant.”   Some Bible translations use the word “cut” while some translate the word “cut” as “make,” or “establish.  This was a solemn ceremony in which the animals were cut in half and laid out with the pieces opposite each other.  Then the contracting parties would walk between the pieces (see Jeremiah 34:18-19).  This signified the commitment of both parties to honor the covenant.
C. A procedure followed (Genesis 15:10-11).
1. (vs. 10).  Following God’s instructions, Abram “took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not.”  The phrase “and divided them in the midst” means that he cut each animal in half.  The phrase “and laid each piece one against another” means that each half was laid out across from its match with a space between them.  Since the birds were not divided, Abram probably laid them across from each other.  Again, what Abram had done was to prepare for a specific type of ceremony associated with the cutting or making of covenants.
2. (vs. 11).  This verse says “And when the fowls came down upon the carcases, Abram drove them away.”  What Abram had done led to a problem: “fowls (most likely vultures) came down upon the carcases (the animal pieces).”  These birds were attracted to this site attempting to eat the cut up animals.
III. THE AFFLICTION TO BE SUFFERED (Genesis 15:12-16)
A.  Darkness (Genesis 15:12).  Now the writer says “And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him.”  Since Abram had made preparations for making the covenant, at this point we would expect God and Abram to walk together between the carcasses to seal the covenant as the custom was.  But this didn’t happen.  Instead, we are told that “when the sun was going down, a deep sleep fell upon Abram.”  This was a divinely caused unconsciousness.  It was the same kind of sleep God induced in Adam when He created Eve (see Genesis 2:21).  The same thing happened to Saul allowing David and Abishai to walk right up to the sleeping Saul and take his water jar and spear (see I Samuel 26:12).  As Abram slept “an horror of great darkness fell upon him.”  God was about to reveal to Abram in the next verse that a time of darkness and suffering would occur before Israel’s rise to greatness as a nation. 
B. Abram’s descendents (Genesis 15:13-14). 
1. (vs. 13).  During this deep sleep, God “said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years.”  God here assured Abram of three things.  First, that “thy seed shall be a stranger in a land that is not theirs.”  The Lord didn’t give the name of the land, but the details that follow indicate that it was Egypt.  Abram’s descendents would begin their stay in Egypt when Jacob and his sons went there at Joseph’s invitation to escape the famine in Canaan (see Genesis 46:5-7).  Second, God said that his descendents would “serve them” another reference to the Egyptians.  Thirdly, the Egyptians would “afflict them four hundred years.”  In other words, Abram’s seed would be enslaved and mistreated in Egypt for four hundred years.  This happened when a king of Egypt who “knew not Joseph” (see Exodus 1:8) feared the Israelites’ strength and subjected them to slave labor (see Exodus 1:9-11).  The time period mentioned of “four hundred years” seems to be a round number, because according to Scripture the exact length of Israel’s sojourn in Egypt was actually 430 years (see Exodus 12:40).
2. (vs. 14).  In this verse, God’s prophecy to Abram concerning Israel took a brighter turn as the Lord said “And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.”  God assured Abram that He would judge the nation that enslaved his descendents.  This was a direct application of God’s earlier promise to Abram when He said “And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.”  The judgment on Egypt came in the form of the plagues (see Exodus 7:8-12:33) and was to become a celebrated event in Israel’s history known as Passover.  The Lord also said that after the judgment of the plagues, Israel would “come out with great substance.”  This also happened just as God prophesied.  As a result of the plagues, the Egyptians were so anxious to get rid of the Israelites that they allowed them to take not only their own flocks and herds, but also whatever the Israelites requested of the Egyptians.  The Egyptians also gave them gold, silver, and clothing as they urged them to leave.  This was the “great substance” that they left Egypt with.  Note:  In four hundred years in Egypt, Abram’s descendents would grow from a small clan of about seventy people (see Genesis 46:26-27) to a full-fledged nation.  They would be miraculously delivered and their former oppressors would receive full recompense for their wickedness.  Abram could rest assured that the promise to multiply his descendents (see Genesis 15:5) would be fulfilled by a faithful God.
C. Abram’s death (Genesis 15:15-16).
1. (vs. 15).  In this verse, God continued to say to Abram “And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.”  Personally, Abram would not see any of these events that the Lord prophesied to him because he would “go to thy fathers in peace.”  In the Old Testament, to “go to,” or be gathered to one’s fathers was a way of speaking of one’s death.  God’s point was that Abram’s life would end in peacefulness and he would be buried at a ripe old age of 175 (see Genesis 25:7). 
2. (vs. 16).  God went on to say “But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.”  The Lord promised Abram that “in the fourth generation they shall come hither again.”  Four generations covered more than four hundred years, for the average life span was well over a hundred years.  Israel did indeed return to Canaan under Joshua to reclaim the land and purge it of evil.  One might wonder why four generations had to pass before Israel returned to Canaan.  It was because “the iniquity of the Amorites is (was) not yet full.”  This means that the sin of the nations that occupied Israel while they were in bondage, had not reached the point where God was ready to judge them.  The Amorites were one of the races of people living in Canaan, but here the name is used to refer to all the nations that lived there (see Deuteronomy 1:7, 19-20).  They had been filling up their cup of wickedness, but someday it would overflow and God would judge them through Israel’s invasion of the land under Joshua; but that time had not yet come.  God in His mercy was giving the Amorites plenty of time to repent, but He already knew that they wouldn’t.  Note: God does not allow evil to continue unchecked.  He punished Israel by keeping all those who had disobeyed in the wilderness out of the Promised Land.  When Israel would finally enter the Promised Land under Joshua, they would be commanded to destroy the nations there which included the Amorites and those listed in Genesis 15:19-21.  This command would be both a judgment (see Deuteronomy 9:4-5) and a safety measure.  On the one hand, the people living in the land were being judged for their sins, and Israel was God’s instrument of judgment, just as God would one day use other nations to judge Israel for her sin (see II Chronicles 36:17; Isaiah 10:12).  On the other hand God’s command to destroy those people and take the land was designed to protect the nation of Israel from being ruined by the idolatry and immorality of those other nations.
IV. THE PROMISE TO BE FULFILLED (Genesis 15:17-21)
A. The covenant (Genesis 15:17-18). 
1. (vs. 17).  Our lesson turns back to the covenant (see verses 9-10).  Now it was time for God to confirm it.  This verse says “And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces.”  The sun was going down when Abram fell into a deep sleep, but now “it was dark” or nightfall.  While still in his deep sleep Abram saw “a smoking furnace, and a burning lamp that passed between those pieces.”  The “smoking furnace” and the “burning lamp” represented God as He walked between the animal halves.  This was the sign that Abram had asked for (see verse 8).  As mentioned earlier (see commentary on verse 9), normally in confirming a covenant, both parties would walk between the animal parts placed opposite each other.  However, God’s covenant with Abram was unconditional meaning that God was the only one committed to keep all the promises and prophecies made concerning Abram and his descendents.  It was a one-sided covenant made by God alone.  The covenant and the prophecies did not depend on Abram’s faith or works.   This agreement or contract was signed by only one party, the Lord God.
2. (vs. 18).  Here, we are told that “In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates.”  This covenant was so important to God that He restated it to Abram “In the same day” or the same day that Abram had this vision (see Genesis 15:1).  Notice that neither Abram nor his descendents had to do anything to own the land; it was simply given to them.  God said “Unto thy seed have I given this land.”  The Lord then specified the boundaries of the land promised to Abram and his descendents.  It began in the west with “the river of Egypt” which many scholars believe does not refer to the Nile River, but to a river now known as Wadi el-Arish that lies about 50 miles west of the Gaza Strip.  This river also serves as a geographical boundary between Israel and Egypt today.  The eastern boundary was to be the “river Euphrates” or the Euphrates River which includes about half of modern-day Iraq.  The Euphrates River has never been part of the land of Israel, but in the future it will mark the northeast boundary of the nation.  The land now occupied by Israel is only a small portion of the land that God gave them.            
B. The peoples occupying the land of Canaan (Genesis 15:19-21).  Since the last three verses contain only the names of the nations that would occupy Israel when Joshua led the Jews in removing them, we will take all three verses together.  These final three verses list the nations that would one day be replaced by Israel.  They are “The Kenites, and the Kenizzites, and the Kadmonites, And the Hittites, and the Perizzites, and the Rephaims, And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites.”  Ten nations are mentioned here, and their locations in Israel would have revealed to Abram the boundaries of the territory that God was promising to him.  Abram’s seed or descendents would eventually overcome these inhabitants and inherit God’s Promised Land (see Deuteronomy 7:1).
                                    
V. Conclusion.  This covenant by God has never been set aside.  Only God, who established it can alter or amend it, and He said it would stand forever.  The prophecies God gave Abram were fulfilled in the enslavement of the people of Israel in Egypt and in their return to the land four hundred years later with great wealth.  Our lesson this week gives remarkable insights into God’s dealings with nations.  God would raise up the Israelites to represent Him and purify the corrupt land of Canaan; yet His timing provided a period of grace in which the corrupt Amorites might repent.  His holiness and love are combined in perfect proportions.