Some preachers seem embarrassed by this passage, that it would be this superfluous love story in the middle of such a serious theological work, and so the labour hard to imagine that this text is some sort of allegory for evangelism - and such it might be! However, it is first and foremost the story of Abraham securing a wife for his son. So before we get into any more fanciful interpretation, let’s not despise this passage as it speaks of marriage. As John Calvin writes in his commentary on this text, it is precisely because we do not hold marriage in honour, that Moses would insist on giving us a detailed picture of the marriage of Issac.
Now when we say this is a text about marriage, and an important text about marriage, and we can take some principles from this text without getting absorbed into the details and say, this is the key to finding a wife - first, get a really rich dad; second, have him send his servant back to his people and find a wife for you; third, there’s a lot of camels involved for some reason. Right, so we want to listen to the text, and what it might teach about marriage, but not get overwhelmed by the particulars.
At the end of Genesis 21 Abraham plants a tree, calls on the name of the Lord, and gives the Lord a new nickname. He does these things as an act of worship in response to the events of the chapter, which contains three seemingly loosely related stories of the life of Abraham. At first glance the stories don’t seem to have all that much of a common theme to them, except that the first two deal with two women and two sons and the last two stories deal with two wells, tying the stories together in theme. And to get at that theme this morning I want to tell you these three stories in full, so that you can appreciate what drive Abraham to worship in such a curious way of planting a tree and giving God a new name.
Some people wish the world were simple. That we could easily divide the world up into good people and bad people, and maybe it would be nice if people of our faith were always good, and people outside the faith were always bad. That would be simple wouldn’t it? And wouldn’t it be great is once a person came to faith, they continually walked forward into greater measures of obedience and maturity and never took a step back or failed or let others down, or struggled. That would be a simple world.
But that’s not the world the Bible describes. That is not the world we live in. We live in a world of moral complexity, a world in which good people do bad things, and bad people surprise us, a world in which people of faith are also people of deep failing, and a world in which our progress toward maturity often takes great detours. this reality underscores the fact that in the Bible, no one is truly good, but God alone. He is the only hero, the only one who does not fail. Our pride does not like to hear that reminder, but the reality is that sin has affected and infect every part of our being, every aspect of our human experience, and therefore the simple work of right and wrong, good and evil, faith and failing becomes infinitely more complex.
Genesis 20 is one of these reminders. Nearly everything in this chapter challenges our desire to keep morally and humanity in simple little boxes.
We don’t know why Abraham leaves Mamre to end up in Gerar. Some think he left out of grief over Lot, whom he assumed was swept away in Sodom. Some think that the destruction of the cities in the valley would have caused environmental damage to the air or soil quality in the region, and so he had to leave for some time for the sake of his herds. Whatever the reason of his departure, we have already observed a pattern in the life of Abraham that is true here as well, Abraham’s proximity to Canaan seems to be tied to Abraham’s spiritual vitality. And we’ll see in this chapter that Abraham is at one of his lowest points spiritually.
Theses two chapters concern the story of Sodom and Gomorah. Its one of those parts of the Bible the maybe you’ve avoided, particularly because we who live in Canada don’t know what to do with justice and judgement and wrath. Maybe we’re too polite. But judgement is a recurring theme in Genesis, from the warning taht in the day we would eat of the fruit of the tree we would die, to God wiping the earth clean in the flood, to the little phrases in Genesis 15 that foretold that God giving the land of Canaan over to the Israelites was also an act of judgement upon the people living there. It is really important to study out these passages and hear what they have to say, so that God’s character is not maligned, and our faith might not fail. Abraham asks God a very important question in this text: Should not the Judge of all the earth do right? This gets at the heart of the challenged posed by the newer movement of athiests: the challenge used to be that God was not true, now we here more often that God is unjust, a moral monster. God is immoral, therefore he is not true. This is exactly what Abraham is suggesting.
Have you ever had such a shock that you fell over? Fainted perhaps? Or ever been overcome with fear or anxiety that you collapsed? Or laughed so hard that you fell over? In this chapter, Genesis 17, Abram has an encounter with God that knocks him off his feet, not once, but twice. And it is a shocking encounter. In this encounter Abraham is shocked 1. That God reveals himself after 13 years, 2. That he will be a father of many nations, 3. That he will be assigned an awkward mark, 4. That Sarah will give birth to a son, and, 5. that Sarah’s son, Issac, will supplant Ishmael as the son of the promise.
We all have people that make promises but never come through. Maybe you’ve got that group of friends and that one guys says he’ll show up but never does, and pretty soon you just stop waiting on him. Now, what if that person is God?
It has been several years since Abram received the promises of God in Genesis 12. He has set out from Ur and Abram had travelled hundreds of miles, lost his father, survived famines, seen his relationship with his wife preserved when he should have lost her, separated from his his nephew who had been like a son to him, and watched that nephew drift further and further away until it was necessary to go after him with a small band of men and rescue him from the clutches of an army. At the same time he’s seen his household grow in wealth and in servants, set up alters to God in the land of promise, and made some key allies. God’s not been silent, but neither has life turned out the way Abram possibly expected it to. God’s been speaking to him for several years at this point, but really, what has God done? These years of God’s promises have produced no heir. Sarai is still barren. She was 65 when God called to Abram in Ur and she is not getting any younger. Abram has watched other children born to the servants in his household, yet he - the one to whom God has made the promise - remained childless. And it doesn’t really matter that God has blessed him with possessions and material goods, and allies and friends, for God has kept from him the one thing that he has promised, the one thing that Abram has desired, and it seems that Abram has nearly given up waiting on God.
And one night, while Abram settles into his tent outside of Hebron, Abram is visited by the Lord in a vision. While such visions are not unheard of to we who believe in God who reveals himself in such manner, what makes this vision unique is that Abram speaks back. And Abram does not just speak back to God, he pushes back, he presses God, calls Him out, saying in effect, God, I’m getting a little tired of you saying these things to me, but not really coming through on those promises. What are you actually doing here?
How and when to engage in the worlds battles. We are to be a people separated. To know when to engage in the battles around us takes a great deal of wisdom. Those from the political right and the political left want to drag us in to their battles. The world ever rages around us. What are some of the ways that the world rages around us, they all ultimately have to do with power.
Genesis 14 contains an account of this first and great war of the Valley of Siddom, as a continuing example of a great theme of Genesis: that the inhabitants of the world, having severed their ties with their Creator, rage against one another in cycles of violence and oppression. Chapter 13 ends with Abram settling by the oaks of Mamre, peaceful in worship, and we will find halfway through this chapter that Abram is living a life of peace and prosperity so that his household has continued to expand, yet during this period of peace in Abram’s life, the world is raging around him.
All in Christ have a calling to fulfill. So many people live live of purposelessness. If the universe is silent, if we are only here as a result of a random assortment of atoms colliding, if the human soul is an illusion generated by the firing of our brain, and no judge awaits after death, then its very difficult to scrape meaning and purpose out of the years of our lives. Yet there is a God, and therefore you’re not a mistake, you have soul, and a purpose to carry out.
Eph 2:8 For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, 9 not a result of works, so that no one may boast. 10 For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.
We all have a calling. Not just pastor and missionaries. As Christians we are liked Abram, “blessed to be a blessing.” Yet like Abram, sometimes we may feel like we have squandered our calling, not lived a life worthy of our calling, made too many mistakes, wandered away from God, and now we don’t know if we can get back, or how to get back, or if God will accept us back. What do we do when we feel like we have lost our way?
Were starting a new series today, Patriarchs: the Faith and Failings of our Fathers.
I see a four-fold rationale for why this study will be beneficial to our church.
- Many in our church and culture suffer from “father wounds” - emotional or psychological distress stemming from the failings of parental figures in their lives. It is all too common to point to the past failings of others as being either an excuse for present behaviour, or to be determinative of future destiny, rather than to soberly examine how God has used both the good and wicked actions of our fathers to bring about His plan in our lives. This is a call to faithfulness rather than victimhood.
- Many parents in our congregation suffer from the fear that we will mess up our children’s lives or the guilt that we already have. Although God does not excuse wickedness and calls us to repentance of that which is wicked, we can be encouraged in our repentance that God will even use our failings as parents to bring out his purposes. In short, we can learn from the positive and negative examples in scripture, even while trusting God to bring good out of our failings.
- I have not preached through Old Testament Narrative for some time and thus it is my hope that through this series our congregation will be better equipped to understand how to read, study and teach the Old Testament narrative.
- We will grow in our appreciation of the glorious grace of our God and Saviour, Jesus Christ who is able to “draw straight lines from crooked sticks” through the providential working of His will in us.
Theological Rationale for Sermon Series: The book of Genesis ends with a statement that well sums up the theme of the book: the words of Joseph to his brothers, “You meant evil against me, but God meant it for good.” The Book of Genesis is an account not only of the “precious and very great promises” God has made to mankind, but also the providential outworking of those promises through the faith and the failings of the family line of Abraham. Although the sermon series will highlight the faith and failings of our fathers, the theological principle underlying every sermon will be God’s providential outworking of his plan through these imperfect and at time corrupted vessels.