Believes Unasp - Sabbath School: Recent Episodes
Believes Unasp
Further Thought: Read Ellen G. White, “The Law and the Covenants,”
pp. 370–373, in Patriarchs and Prophets.
Abraham’s patient and tenacious plea with God on behalf of the
people of Sodom (Gen. 18:22–33) should encourage us to pray for the
wicked, even though they appear to be in a hopeless condition of sin.
Furthermore, God’s attentive response to Abraham’s insistence, and
His willingness to forgive for the sake of only “ten” righteous men is a
“revolutionary” concept, as pointed out by Gerhard Hasel:
“In an extremely revolutionary manner the old collective thinking,
which brought the guiltless member of the guilty association under
punishment, has been transposed into something new: the presence of
a remnant of righteous people could have a preserving function for the
whole. . . . For the sake of the righteous remnant Yahweh would in his
righteousness [tsedaqah] forgive the wicked city. This notion is widely
expanded in the prophetic utterance of the Servant of Yahweh who works
salvation ‘for many.’ ”—Gerhard F. Hasel, The Remnant: The History
and Theology of the Remnant Idea From Genesis to Isaiah, 3rd ed.
(Berrien Springs, MI: Andrews University Press, 1980), pp. 150, 151.
“All around us are souls going down to ruin as hopeless, as terrible,
as that which befell Sodom. Every day the probation of some is closing.
Every hour some are passing beyond the reach of mercy. And where are
the voices of warning and entreaty to bid the sinner flee from this fearful
doom? Where are the hands stretched out to draw him back from death?
Where are those who with humility and persevering faith are pleading
with God for him? The spirit of Abraham was the spirit of Christ. The
Son of God is Himself the great Intercessor in the sinner’s behalf. He
who has paid the price for its redemption knows the worth of the human
soul.”—Ellen G. White, Patriarchs and Prophets, p. 140.
Discussion Questions:
Only the rainbow and circumcision are called “sign of the cov-
enant.” What are the common points and the differences between
the two covenants?
Though called of God, and though often used in the New
Testament as the example of what it means to live by faith,
Abraham at times faltered. What lessons should we learn and not
learn from his example?
Some people argue against the idea that God will punish the
lost, saying that this act would be against God’s love. How do we,
as those who believe that—yes, God will punish the lost—respond
to the argument that He doesn’t?
Lot in Sodom
Read Genesis 18:16–19:29. How does Abraham’s prophetic ministry
affect his responsibility toward Lot?
God’s promise of a son to Abraham has just been reconfirmed. Yet,
instead of enjoying the good news, he engages God in a passionate dis-
cussion about the fate of Lot in Sodom. Abraham not only is a prophet
to whom God reveals His will; but he also is a prophet who intercedes
on behalf of the wicked. The Hebrew phrase “stood before the Lord”
(Gen. 18:22, NKJV) is an idiom for praying.
In fact, Abraham challenges God and bargains with Him to save
Sodom, where his nephew resides. Moving from 50 down to 10, God
would have saved the people of Sodom if only 10 Sodomites had been
righteous.
Of course, when we read the story of what happened when the two
angels came to Lot to warn him of what was coming (Gen. 19:1–10),
we can see just how sick and evil the people had become. It truly was
a wicked place, as were many of the nations around them; one reason
why, eventually, they were driven from the land (see Gen. 15:16).
“And now the last night of Sodom was approaching. Already the
clouds of vengeance cast their shadows over the devoted city. But men
perceived it not. While angels drew near on their mission of destruc-
tion, men were dreaming of prosperity and pleasure. The last day was
like every other that had come and gone. Evening fell upon a scene of
loveliness and security. A landscape of unrivaled beauty was bathed
in the rays of the declining sun. The coolness of eventide had called
forth the inhabitants of the city, and the pleasure-seeking throngs were
passing to and fro, intent upon the enjoyment of the hour.”—Ellen G.
White, Patriarchs and Prophets, pp. 157, 158.
In the end, God saved only Lot, his wife, and his two daughters (Gen.
19:15), almost half the minimum of 10. The sons-in-law, who did not
take Lot’s warning seriously, remained in the city (Gen. 19:14).
That beautiful country was, then, destroyed. The Hebrew verb hafakh,
“overthrew,” occurs several times in this passage (Gen. 19:21, 25, 29) and
characterizes the destruction of Sodom (Deut. 29:23, Amos 4:11). The
idea is that the country has been “reversed.” Just as the Flood “reversed”
the original creation (Gen. 6:7), the destruction of Sodom is a “reversal”
of the Garden of Eden (Gen. 13:10). In the destruction of Sodom, we are
given a precursor of end-time destruction, as well (see Jude 7).
The Son of Promise
The last scene of circumcision involved everyone: not only Ishmael—
but also all the males of Abraham’s household were circumcised (Gen.
17:23–27). The word kol, “all,” “every,” is repeated four times (Gen.
17:23, 27). It is against this inclusive background that God appears to
Abraham to confirm the promise of a son, “Isaac.”
Read Genesis 18:1–15 and Romans 9:9. What lessons of hospitality
do we learn from Abraham’s reception of his visitors? How do you
explain God’s response to Abraham’s hospitality?
It is not clear whether Abraham knew who these strangers were
(Heb. 13:2), even though he acted toward them as if God Himself were
among them. He was sitting “in the tent door in the heat of the day”
(Gen. 18:1, NKJV), and because visitors are rare in the desert, he was
probably longing to meet with them. Abraham ran toward the men
(Gen. 18:2), although he was 99 years old. He called one of these per-
sons Adonai, “my Lord” (Gen. 18:3), a title often used for God (Gen.
20:4, Exod. 15:17). He rushed around them in the preparation of the
meal (Gen. 18:6, 7). He stood next to them, attentive to their needs and
ready to serve them (Gen. 18:8).
Abraham’s behavior toward heavenly strangers will become an inspiring
model of hospitality (Heb. 13:2). In fact, Abraham’s attitude of reverence
conveys a philosophy of hospitality. Showing respect and care toward
strangers is not just a nice gesture of courtesy. The Bible emphasizes that
it is a religious duty, as if directed toward God Himself (compare with
Matt. 25:35–40). Ironically, God is identified more with the hungry and
needy foreigner than with the generous one who receives them.
On the other hand, the divine intrusion into the human sphere denotes
His grace and love toward humanity. This appearance of God antici-
pates Christ, who left His heavenly home and became a human servant
to reach humankind (Phil. 2:7, 8). God’s appearance here provides
evidence for the certainty of His promise (Gen. 18:10, NKJV). He sees
Sarah, who hides herself “behind him” (Gen. 18:10), and knows her
most intimate thoughts (Gen. 18:12). He knows that she laughed, and
the word “laugh” is His last word. Her skepticism becomes the place
where He will fulfill His word.
Dwell more on the idea that “God is identified more with the hun-
gry and needy foreigner than with the generous one who receives
them.” Why is this concept so important for us to remember?
The Sign of the Abrahamic Covenant
Read Genesis 17:1–19 and Romans 4:11. What is the spiritual and
prophetic significance of the circumcision rite?
Abram’s lack of faith, as seen in the preceding story (Genesis 16),
broke the flow of Abram’s spiritual journey with God. During that time
God was silent. But now, God speaks again to Abram. God reconnects
with Abram and brings him back to the point when He made a covenant
with Abram (Gen. 15:18).
Now, though, God gives him the sign of that covenant. The meaning
of circumcision has been long discussed by scholars, but because the
rite of circumcision involves the shedding of blood (see Exod. 4:25),
it could be understood in the context of sacrifice, signifying that righ-
teousness was imputed to him (compare with Rom. 4:11).
It also is significant that this covenant, signified by circumcision,
is described in terms that point back to the first Messianic prophecy
(compare Gen. 17:7 with Gen. 3:15). The parallel between the two
texts suggests that God’s promise to Abram concerns more than just the
physical birth of a people; it contains the spiritual promise of salvation
for all the peoples of the earth. And the promise of the “everlasting
covenant” (Gen. 17:7) refers to the work of the Messianic Seed, the
sacrifice of Christ that ensures eternal life to all who claim it by faith
and all that faith entails (compare with Rom. 6:23 and Titus 1:2).
Interestingly, this promise of an eternal future is contained in the
change of the names of Abram and Sarai. The names of Abram and
Sarai referred just to their present status: Abram means “exalted father”
and Sarai means “my princess” (the princess of Abram). The change
of their names into “Abraham” and “Sarah” referred to the future:
Abraham means “father of many nations” and Sarah means “the prin-
cess” (for everyone). In parallel, but not without some irony, the name
of Isaac (“he will laugh”) is a reminder of Abraham’s laughter (the
first laughter recorded in the Scriptures, Gen. 17:17); it is a laughter
of skepticism or, maybe, of wonder. Either way, though he believed in
what the Lord had clearly promised him, Abraham still struggled with
living it out in faith and trust.
How can we learn to keep on believing even when, at times, we
struggle with that belief, as did Abraham? Why is it important
that we not give up, despite times of doubt?
Abraham’s Doubts
Read Genesis 16:1–16. What is the significance of Abram’s decision to
go with Hagar, even despite God’s promise to him? How do the two
women represent two attitudes of faith (Gal. 4:21–31)?
When Abram doubted (Gen. 15:2), God unambiguously reassured
him that he would have a son. Years later, Abram is still without a son.
Even after God’s last powerful prophecy, Abram seems to have lost his
faith: he does not believe anymore that it will be possible for him to
have a son with Sarai. Sarai, feeling hopeless, takes the initiative and
urges him to resort to a common practice of that time in the ancient
Near East: take a surrogate. Hagar, Sarai’s servant, is appointed for
this service. The system works. Ironically, this human strategy seemed
more efficient than did faith in God’s promises.
The passage describing Sarai’s relation to Abram echoes the story of
Adam and Eve in the Garden of Eden. The two texts share a number of
common motifs (Sarai, like Eve, is active; Abram, like Adam, is pas-
sive) and share common verbs and phrases (“heed the voice,” “take,”
and “give”). This parallel between the two stories implies God’s disap-
proval of this course of action.
The apostle Paul refers to this story to make his point about works
versus grace (Gal. 4:23–26). In both accounts, the result is the same:
the immediate reward of human work outside the will of God leads
to future troubles. Note that God is absent during the whole course of
action. Sarai speaks about God but never speaks to Him; nor does God
speak to either of them. This absence of God is striking, especially after
the intense presence of God in the previous chapter.
God then appears to Hagar but only after she has left the house of
Abram. This unexpected appearance discloses God’s presence in spite of
human attempts to work without Him. The reference to “the Angel of the
Lord” (Gen. 16:7, NKJV) is a title that is often identified with the Lord,
YHWH (see Gen. 18:1, 13, 22). This time it is God who takes the initiative
and announces to Hagar that she will give birth to a son, Ishmael, whose
name means God hears (Gen. 16:11). Ironically, the story, which ends
with the idea of hearing (shama‘ ), echoes the hearing at the beginning of
the story, when Abram “heeded” (shama‘ ) the voice of Sarai (Gen. 16:2).
Why is it so easy for us to have the same lack of faith that Abram
had here?
The Faith of Abraham
Read Genesis 15:1–21 and Romans 4:3, 4, 9, 22. How does Abram
reveal what it means to live by faith? What is the meaning of the
sacrifice that God had Abram perform?
God’s first response to Abram’s concern about an heir (Gen. 15:1–3)
is that he will have a son from his “own body” (Gen. 15:4, NKJV).
The same language is used by the prophet Nathan to refer to the seed
of the future Messianic King (2 Sam. 7:12). Abram was reassured and
“believed in the Lord” (Gen. 15:6), because he understood that the
fulfillment of God’s promise depended not on his own righteousness
but on God’s (Gen. 15:6; compare with Rom. 4:5, 6).
This notion is extraordinary, especially in that culture. In the religion
of the ancient Egyptians, for instance, judgment was made on the basis
of counting one’s human works of righteousness against the righteous-
ness of the goddess Maat, who represented divine righteousness. In
short, you had to earn “salvation.”
God then sets up a sacrificial ceremony for Abram to perform.
Basically, the sacrifice points to Christ’s death for our sins. Humans are
saved by grace, the gift of God’s righteousness, symbolized by these
sacrifices. But this particular ceremony conveys specific messages for
Abram. The preying of the vultures on the sacrificial animals (Gen.
15:9–11) means that Abram’s descendants will suffer slavery for a period
of “ ‘four hundred years’ ” (Gen. 15:13), or four generations (Gen.
15:16). Then in the fourth generation, Abram’s descendants “ ‘shall
return here’ ” (Gen. 15:16, NKJV).
The last scene of the sacrificial ceremony is dramatic: “a burning
torch that passed between those pieces” (Gen. 15:17, NKJV). This
extraordinary wonder signifies God’s commitment to fulfill His cove
nant promise of giving land to Abram’s descendants (Gen. 15:18).
The boundaries of this Promised Land, “ ‘from the river of Egypt to
the great river, the River Euphrates’ ” (Gen. 15:18, NKJV) remind us of
the boundaries of the Garden of Eden (compare with Gen. 2:13, 14). This
prophecy has, therefore, more in view than just the Exodus and a home-
land for Israel. On the distant horizon of this prophecy, in Abraham’s
descendants taking the country of Canaan, looms the idea of the end-time
salvation of God’s people, who will return to the Garden of Eden.
How can we learn to keep focused on Christ and His righteous-
ness as our only hope of salvation? What happens if we try to
start counting up our good works?
Read for This Week’s Study: Genesis 15–19:29; Rom. 4:3,
4, 9, 22; Gal. 4:21–31; Rom 4:11; Rom. 9:9; Amos 4:11.
Memory Text: “But Abram said, ‘Lord G od , what will You give me,
seeing I go childless, and the heir of my house is Eliezer of Damascus?’ ”
(Genesis 15:2, NKJV).
W
ith Genesis 15, we come to the crucial moment when God for-
malizes His covenant with Abraham. The Abrahamic covenant
is the second covenant, after the covenant with Noah.
Like Noah’s covenant, Abraham’s covenant involves other nations, as
well, for ultimately, the covenant with Abraham is part of the everlast-
ing covenant, which is offered to all humanity (Gen. 17:7, Heb. 13:20).
This episode of Abraham’s life is full of fear and laughter. Abram is
afraid (Gen. 15:1), as are Sarah (Gen. 18:15) and Hagar (Gen. 21:17).
Abram laughs (Gen. 17:17), and Sarah (Gen. 18:12), and Ishmael,
too (Gen. 21:9, ESV). These chapters resonate with human sensitivity
and warmth. Abram is passionate about the salvation of the wicked
Sodomites; he is caring toward Sarah, Hagar, and Lot; and he is hospi
table toward the three foreigners (Gen. 18:2–6).
It is in this context that Abram, whose name implies nobility and
respectability, will have his name changed into Abraham, which means
“father of many nations” (Gen. 17:5). Thus, we see here more hints of
the universal nature of what God plans to do through His covenant with
Abraham.
Further Thought: Read Ellen G. White, “Abraham in Canaan,” pp.
134–136, in Patriarchs and Prophets.
“Christ’s church is to be a blessing, and its members are to be blessed
as they bless others. The object of God in choosing a people before
all the world was not only that He might adopt them as His sons and
daughters, but that through them He might confer on the world the
benefits of divine illumination. When the Lord chose Abraham it was
not simply to be the special friend of God, but to be a medium of the
precious and peculiar privileges the Lord desired to bestow upon the
nations. He was to be a light amid the moral darkness of his surround-
ings.
“Whenever God blesses His children with light and truth, it is not
only that they may have the gift of eternal life, but that those around
them may also be spiritually enlightened. . . . ‘Ye are the salt of the
earth.’ And when God makes His children salt, it is not only for their
own preservation, but that they may be agents in preserving others. . . .
“Do you shine as living stones in God’s building? . . . We have not
the genuine religion, unless it exerts a controlling influence upon us
in every business transaction. We should have practical godliness to
weave into our lifework. We should have the transforming grace of
Christ upon our hearts. We need a great deal less of self, and more of
Jesus.”—Ellen G. White, Reflecting Christ, p. 205.
Discussion Questions:
In light of the blessing of Abram, “ ‘I will bless you . . . and
you shall be a blessing’ ” (Gen. 12:2, NKJV), what does it mean to
be blessed? How can we, as people who serve the same God as did
Abram, be a blessing to others?
What was wrong in Abram’s half lie regarding his sister-wife?
What is worse: lying or saying some truth while still, at the same
time, technically lying?
Read again Genesis 14:21–23, Abram’s response to the offer
of the king of Sodom. Why did he respond as he did, and what
important lesson can we take from this story? Would not Abram
have been justified had he decided to take what the king had
offered him?
The Tithe of Melchizedek
Read Genesis 14:18–24 and Hebrews 7:1–10. Who was Melchizedek?
Why did Abram give his tithe to this priest who seems to appear
out of nowhere?
The sudden appearance of the mysterious Melchizedek is not out of
place. After Abram has been thanked by the Canaanite kings, he now
thanks this priest, a thankfulness revealed by his paying his tithe to him.
Melchizedek comes from the city of Salem, which means “peace,” an
appropriate message after the turmoil of war.
The component tsedek, “justice,” in the name of Melchizedek,
appears in contrast to the name of the king of Sodom, Bera (“in evil”),
and Gomorrah, Birsha (“in wickedness”), probably surnames for what
they represent (Gen. 14:2).
Melchizedek appears after the reversal of the violence and evil rep-
resented by the other Canaanite kings. This passage also contains the
first biblical reference to the word “priest” (Gen. 14:18). The associa-
tion of Melchizedek with “God Most High” (Gen. 14:18, NKJV), whom
Abram calls his own God (Gen. 14:22), clearly indicates that Abram
saw him as priest of the God Abram served. Melchizedek is, however,
not to be identified with Christ. He was God’s representative among
the people of that time (see Ellen G. White Comments, The SDA Bible
Commentary, vol. 1, pp. 1092, 1093).
Melchizedek officiates, indeed, as a priest. He serves “bread and
wine,” an association that often implies the use of fresh-pressed grape
juice (Deut. 7:13, 2 Chron. 31:5), which reappears in the context of the
giving of the tithes (Deut. 14:23). In addition, he extends blessing to
Abram (Gen. 14:19).
Abram, meanwhile, “gave him a tithe of all” (Gen. 14:20, NKJV) as a
response to God the Creator, the “Possessor of heaven and earth” (Gen.
14:19, NKJV). This title alludes to the introduction of the Creation story
(Gen. 1:1, NKJV), where the phrase “heavens and earth” means totality or
“all.” As such, the tithe is understood as an expression of gratitude to the
Creator, who owns everything (Heb. 7:2–6; compare with Gen. 28:22).
Paradoxically, the tithe is understood by the worshiper not as a gift to God,
but as a gift from God, because God gives us everything to begin with.
Why is the act of returning tithe a powerful indicator of faith, as
well as a great faith-building act?
The Babel Coalition
Read Genesis 14:1–17. What is significant about this war taking place
just after the gift of the Promised Land? What does this story teach
us about Abram?
This is the first war narrated in the Scriptures (Gen. 14:2). The coali
tion of four armies from Mesopotamia and Persia against the other
coalition of five Canaanite armies, including the kings of Sodom and
Gomorrah (Gen. 14:8), suggest a large conflict (Gen. 14:9). The reason
for this military operation has to do with the fact that the Canaanite
peoples had rebelled against their Babylonian suzerains (Gen. 14:4, 5).
Although this story refers to a specific historical conflict, the timing of
this “global” war, just after God’s gift of the Promised Land to Abram,
gives this event a particular spiritual significance.
The involvement of so many peoples from the country of Canaan
suggests that the issue at stake in this conflict was sovereignty over the
land. Ironically, the camp of Abram, the truly interested party, because
he is the only true owner of the land, is the only force that remains
outside of the conflict, at least at first.
The reason for Abram’s neutrality is that for Abram, the Promised
Land was not acquired through the force of arms or through the wis-
dom of political strategies. Abram’s kingdom was God’s gift. The only
reason Abram will intervene is the fate of his nephew Lot, who was
taken prisoner in the course of the battles (Gen. 14:12, 13).
“Abraham, dwelling in peace in the oak groves at Mamre, learned
from one of the fugitives the story of the battle and the calamity that
had befallen his nephew. He had cherished no unkind memory of Lot’s
ingratitude. All his affection for him was awakened, and he determined
that he should be rescued. Seeking, first of all, divine counsel, Abraham
prepared for war.”—Ellen G. White, Patriarchs and Prophets, p. 135.
But Abram does not confront the whole coalition. In what must have
been a quick and nocturne commando operation, he attacks only the camp
where Lot was held prisoner. Lot is saved. Thus, this faithful man of God
also showed great courage and fortitude. No doubt his influence in the
region grew, and people saw the kind of man he was and learned something
more of the God whom he served.
What kind of influence do our actions have on others? What kind
of message are we sending about our faith by our actions?
Abram and Lot
Read Genesis 13:1–18. What does this story teach us about the impor-
tance of character?
Abram returns to where he was before, as if his trip to Egypt were a
mere unfortunate detour. God’s history with Abram starts again, where
it had stopped since his first trip to the Promised Land. Abram’s first
station is Bethel (Gen. 13:3), just as in his first trip to the land (Gen.
12:3–6). Abram has repented and is back to “himself ”: Abram, the
man of faith.
Abram’s reconnection with God already shows in his relationship
with people, in the way that he handles the problem with Lot, his
nephew, concerning the use of the land. It is Abram himself who pro-
poses a peaceful agreement and allows Lot to choose first (Gen. 13:9,
10), an act of generosity and kindness indicative of the kind of man
Abram was.
The fact that Lot chose the easiest and best part for himself—the well-
watered plain (Gen. 13:10, 11)—without any concern about the wicked-
ness of his future neighbors (Gen. 13:13) reveals something about his
greediness and character. The phrase “for himself ” reminds us of the
antediluvians, who also chose “for themselves” (see Gen. 6:2).
In contrast, Abram’s move was an act of faith. Abram did not choose
the land; it was given to him by God’s grace. Unlike Lot, Abram looked
at the land only at God’s injunction (Gen. 13:14). It is only when Abram
separates from Lot that God speaks to him again (Gen. 13:14). In fact,
this is the first recorded time in the Bible that God speaks to Abram
since his call at Ur. “ ‘Lift your eyes now and look from the place where
you are—northward, southward, eastward, and westward; for all the land
which you see I give to you and your descendants forever’ ” (Gen. 13:14,
15, NKJV). God, then, invites Abram to “ ‘walk’ ” on this land as an act of
appropriation. “ ‘Arise, walk in the land through its length and its width,
for I give it to you’ ” (Gen. 13:17, NKJV).
The Lord, though, makes it very clear that He, God, is giving it to
Abram. It is a gift, a gift of grace, which Abram must appropriate by
faith, a faith that leads to obedience. It is the work of God alone that will
bring about all that He has promised to Abram here (see Gen. 13:14–17).
How can we learn to be kind and generous to others, even when
they aren’t that way to us?
The Temptation of Egypt
Read Genesis 12:10–20. Why did Abram leave the Promised Land
to go to Egypt? How did the pharaoh behave in comparison to
Abram?
Ironically, Abram, who has just arrived in the Promised Land, decides
to leave it for Egypt because “there was a famine in the land” (Gen. 12:10,
NKJV). Evidence of people from Canaan going into Egypt in times of
famine is well attested in ancient Egyptian texts. In the Egyptian teaching
of Merikare, a text composed during the period of the Middle Kingdom
(2060–1700 b.c.), people coming from Canaan are identified as “miser-
able Asiatic” (aamu) and described as “wretched . . . short of water . . . he
does not dwell on one place, food propels his legs.”—Miriam Lichtheim,
Ancient Egyptian Literature, Volume I: The Old and Middle Kingdoms
(Berkeley, CA: University of California Press, 1973), pp. 103, 104.
The temptation of Egypt was often a problem for the ancient
Israelites (Num. 14:3, Jer. 2:18). Egypt, thus, became a symbol of
humans trusting in humans rather than in God (2 Kings 18:21; Isa.
36:6, 9). In Egypt, where water could be seen on a daily basis, faith
was not necessary, for the promise of the land was immediately visible.
Compared to the land of famine, Egypt sounded like a good place to
be, despite what God had said to Abram.
The Abram who now leaves Canaan contrasts with the Abram who
left Ur. Before, Abram was portrayed as a man of faith who left Ur
in response to God’s call; now, Abram leaves the Promised Land by
himself, of his own volition. Before, Abram relied on God; now he
behaves like a manipulative and unethical politician who counts only
on himself. “During his stay in Egypt, Abraham gave evidence that he
was not free from human weakness and imperfection. In concealing the
fact that Sarah was his wife, he betrayed a distrust of the divine care, a
lack of that lofty faith and courage so often and nobly exemplified in
his life.”—Ellen G. White, Patriarchs and Prophets, p. 130.
What we see here, then, is how even a great man of God can make
a mistake and yet not be forsaken by God. When the New Testament
talks about Abraham as an example of salvation by grace, it means just
that—grace. Because, if it weren’t by grace, Abraham, like all of us,
would have had no hope.
What should this story teach us about how easy it is, even for
faithful Christians, to stray from the correct path? Why is dis-
obedience never a good choice?
Abram’s Departure
Read Genesis 12:1–9. Why did God call Abram to leave his country
and family? How did Abram respond?
The last time that God had spoken with a person, at least as recorded
in Scripture, it was with Noah, to reassure him after the Flood that
He would establish a covenant with all flesh (Gen. 9:15–17) and that
another worldwide flood would never come. God’s new word, now to
Abram, reconnects with that promise: all the nations of the earth will
be blessed through Abram.
The fulfillment of that prophecy begins with leaving the past. Abram
leaves all that is familiar to him, his family, his country, even a part of
himself. The intensity of this going is reflected in the repetition of the
keyword “go,” which occurs seven times in this context. Abram has first
to leave his country, “Ur of the Chaldeans,” which also is Babylonia
(Gen. 11:31, NKJV; Isa. 13:19). The call to “go out of Babylon” has a
long history among the biblical prophets (Isa. 48:20, Rev. 18:4).
Abram’s departure also concerns his family. Abram must leave his
heritage and much of what he learned and acquired through heredity,
education, and influence.
Yet, God’s call to go involves even more. The Hebrew phrase lekh
lekha, “go,” translated literally, means “go yourself ” or “go for your-
self.” Abram’s departure from Babylon concerns more than his environ-
ment, or even his family. The Hebrew phrase suggests an emphasis on
himself. Abram has to leave himself, to get rid of the part of himself that
contains his Babylonian past.
The goal of this abandonment is “a land” that God will show him.
The same language will be used again in the context of the sacrifice
of Isaac (Gen. 22:2) to refer to the mount of Moriah, where Isaac will
be offered and where the Jerusalem temple will be built (2 Chron.
3:1). God’s promise is not just about a physical homeland but about
the salvation of the world. This idea is reaffirmed in God’s promise of
the blessing for all nations (Gen. 12:2, 3). The verb barakh, “bless,”
appears five times in this passage. This universal blessing for all people
will come through the “seed” of Abram (Gen. 22:18, Gen. 26:4, Gen.
28:14). The text refers here to the “seed” that will ultimately be ful-
filled in Jesus Christ (Acts 3:25).
What might God be calling you to leave behind? That is, what
part of your life might you have to abandon in order to heed the
call of God?
Read for This Week’s Study: Genesis 12; Isa. 48:20; Isa.
36:6, 9; Jer. 2:18; Genesis 13; Genesis 14; Heb. 7:1–10.
Memory Text: “By faith Abraham obeyed when he was called to go out
to the place which he would receive as an inheritance. And he went
out, not knowing where he was going” (Hebrews 11:8, NKJV).
W
e have now reached the center of the book of Genesis. This
central section (Genesis 12–22) will cover the journey of
Abraham, from God’s first call, lekh lekha, “Go!” (Gen.
12:1), which leads Abraham to leave his past, to God’s second call,
lekh lekha, “Go!” (Gen. 22:2), which leads Abraham to leave his future
(as it would exist in his son). As a result, Abraham always is on the
move, always a migrant, which is why he also is called a “stranger”
(Gen. 17:8).
In his journeying, Abraham is suspended in the void—without his past,
which he has lost, and without his future, which he does not see. Between
these two calls, which frame Abraham’s journey of faith, Abraham hears
God’s voice, which reassures him: “ ‘Do not be afraid’ ” (Gen. 15:1,
NKJV). These words of God mark the three sections of Abraham’s jour-
ney, which will be studied in weeks 6, 7, and 8.
Abraham exemplifies faith (Gen. 15:6) and is remembered in the
Hebrew Scriptures as the man of faith (Neh. 9:7, 8). In the New
Testament, Abraham is one of the most mentioned figures from the Old
Testament, and this week we will start to see why.
Further Thought: Read Ellen G. White, “The Tower of Babel,” pp.
117–124, in Patriarchs and Prophets.
“They decided to build a city, and in it a tower of such stupen-
dous height. . . . These enterprises were designed to prevent the
people from scattering abroad in colonies. God had directed men to
disperse throughout the earth, to replenish and subdue it; but these
Babel builders determined to keep their community united in one
body, and to found a monarchy that should eventually embrace the
whole earth. Thus their city would become the metropolis of a uni-
versal empire; its glory would command the admiration and homage
of the world and render the founders illustrious. The magnificent
tower, reaching to the heavens, was intended to stand as a monument
of the power and wisdom of its builders, perpetuating their fame to
the latest generations.
“The dwellers on the plain of Shinar disbelieved God’s covenant
that He would not again bring a flood upon the earth. Many of
them denied the existence of God and attributed the Flood to the
operation of natural causes. Others believed in a Supreme Being,
and that it was He who had destroyed the antediluvian world; and
their hearts, like that of Cain, rose up in rebellion against Him. One
object before them in the erection of the tower was to secure their
own safety in case of another deluge. By carrying the structure to
a much greater height than was reached by the waters of the Flood,
they thought to place themselves beyond all possibility of danger.
And as they would be able to ascend to the region of the clouds, they
hoped to ascertain the cause of the Flood. The whole undertaking
was designed to exalt still further the pride of its projectors and to
turn the minds of future generations away from God and lead them
into idolatry.”—Ellen G. White, Patriarchs and Prophets, pp. 118,
119.
Discussion Questions:
What example do we have from history, or even the present, of
the trouble that can come from those who seek to make a name for
themselves?
How can we, as a church, avoid the danger of seeking to build
our own Tower of Babel? What are ways we might actually be
seeking to do this, even subconsciously?
The Redemption of the Exile
Read Genesis 11:8, 9 and Genesis 9:1; compare these with Genesis
1:28. Why is God’s dispersion redemptive?
God’s design and blessing for humans was that they would “ ‘mul-
tiply, and fill the earth’ ” (Gen. 9:1, NKJV; compare with Gen. 1:28,
NKJV). Against God’s plan, the builders of Babel preferred to stick
together as the same people. One reason they said they wanted to build
the city was so that they would not “ ‘be scattered abroad over the
face of the whole earth’ ” (Gen. 11:4, NKJV). They refused to move
elsewhere, perhaps thinking that together they would be more power-
ful than they would be separated and scattered. And, in one sense, they
were right.
Unfortunately, they sought to use their united power for evil, not
good. They wanted to “ ‘make a name for ourselves,’ ” a powerful
reflection of their own arrogance and pride. Indeed, whenever humans,
in open defiance of God, want to “ ‘make a name’ ” for themselves, we
can be sure it won’t turn out well. It never has.
Hence, in a judgment against their outright defiance, God scattered
them across “the face of all the earth” (Gen. 11:9), exactly what they
didn’t want to happen.
Interestingly enough, the name Babel, which means “door of God,”
is related to the verb balal, which means “confuse” (Gen. 11:9). It is
because they wanted to reach the “door” of God, because they thought
of themselves as God, that they ended up confused and much less
powerful than before.
“The men of Babel had determined to establish a government that
should be independent of God. There were some among them, however,
who feared the Lord, but who had been deceived by the pretensions of
the ungodly and drawn into their schemes. For the sake of these faithful
ones the Lord delayed His judgments and gave the people time to reveal
their true character. As this was developed, the sons of God labored
to turn them from their purpose; but the people were fully united in
their Heaven-daring undertaking. Had they gone on unchecked, they
would have demoralized the world in its infancy. Their confederacy was
founded in rebellion; a kingdom established for self-exaltation, but in
which God was to have no rule or honor.”—Ellen G. White, Patriarchs
and Prophets, p. 123.
Why must we be very careful about seeking to “make a name”
for ourselves?
“Let Us Go Down”
Read Genesis 11:5–7 and Psalm 139:7–12. Why did God come down to
the earth here? What was the event that motivated this divine reac-
tion?
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Ironically, although the men were going up, God had to come down
to them. The descent of God is an affirmation of His supremacy. God
will always be beyond our human reach. Any human effort to rise up
to Him and to meet Him in heaven is useless and ridiculous. No ques-
tion, that’s why, in order to save us, Jesus came down to us; there was,
indeed, no other way for Him to save us.
A great irony in the Tower of Babel account is seen in God’s state-
ment: “to see the city and the tower” (Gen. 11:5). God did not have to
come down to see (Ps. 139:7–12; compare with Ps. 2:4), but He did
so anyway. The concept emphasizes God’s involvement with humanity.
Read Luke 1:26–33. What does this teach us about God’s coming
down to us?
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The descent of God reminds us also of the principle of righteousness
by faith and of the process of God’s grace. Whatever work we may
perform for God, He will still have to come down to meet with us. It is
not what we do for God that will bring us to Him and to redemption.
Instead, it is God’s move toward us that will save us. In fact, the text
in Genesis talks twice about God going “down,” which seems to imply
how much He cared about what was happening there.
According to the text, the Lord wanted to put an end to the people’s
deep-seated unity, which—given their fallen state—could lead only to
more and more evil. That’s why He chose to confuse their languages,
which would bring an end to their united schemes.
“The schemes of the Babel builders ended in shame and defeat. The
monument to their pride became the memorial of their folly. Yet men are
continually pursuing the same course—depending upon self, and reject-
ing God’s law. It is the principle that Satan tried to carry out in heaven;
the same that governed Cain in presenting his offering.”—Ellen G.
White, Patriarchs and Prophets, p. 123.
How do we see in the Tower of Babel account another example
of human hubris and how, ultimately, it will fail? What personal
lessons can we take from this story?
One Language
Read Genesis 11:1–4. Why were the people of “the whole earth” so
keen to achieve unity?
The phrase “the whole earth” refers to a small number of people,
those alive after the Flood. The reason for this gathering is clearly indi-
cated: they want to build a tower to reach the heavens (Gen. 11:4). In
fact, their real intention is to take the place of God Himself, the Creator.
Significantly, the description of the people’s intentions and actions
echo God’s intentions and actions in the Creation account: “they said”
(Gen. 11:3, 4; compare with Gen. 1:6, 9, 14, etc.); “let us make” (Gen.
11:3, 4; compare with Gen. 1:26). Their intention is explicitly stated:
“ ‘Let us make a name for ourselves’ ” (Gen. 11:4, NKJV), an expres-
sion that is exclusively used for God (Isa. 63:12, 14).
In short, the builders of Babel entertained the misplaced ambition to
replace God, the Creator. (We know who inspired that, don’t we? See Isa.
14:14.) The memory of the Flood surely must have played a role in their
project. They built a high tower in order to survive another flood, were
another to come, despite God’s promise. The memory of the Flood has
been preserved in Babylonian tradition, albeit distorted, in connection with
the construction of the city of Babel (Babylon). This upward effort to reach
heaven and usurp God will, indeed, characterize the spirit of Babylon.
This is why the story of the Tower of Babel is such an important motif
in the book of Daniel, as well. The reference to Shinar, which introduces
the story of the Tower of Babel (Gen. 11:2), reappears at the beginning of
the book of Daniel, in order to designate the place where Nebuchadnezzar
has brought the articles of the temple of Jerusalem (Dan. 1:2). Among
many other passages of the book, the episode of Nebuchadnezzar’s erect-
ing the golden statue, probably on the same place in the same “plain,” is
the most illustrative of this frame of mind. In his visions of the end, Daniel
sees the same scenario of the nations of the earth gathering together to
achieve unity against God (Dan. 2:43, Dan. 11:43–45; compare with Rev.
16:14–16), though this attempt fails here, as it did at Babel, as well.
A famous secular French writer in the past century said the great
purpose of humanity was to try “to be God.” What is it about us,
starting with Eve in Eden (Gen. 3:5), that gets drawn into this
dangerous lie?
The Genesis Genealogy
The chronological information about Noah’s age makes us realize
that Noah serves as a link between the pre-Flood and the post-Flood
civilizations. The last two verses of the preceding story (Gen. 9:28,
29) take us back to the last link of the genealogy of Adam (Gen. 5:32).
Because Adam died when Lamech, Noah’s father, was 56 years old,
Noah must surely have heard stories about Adam, which he could have
transmitted to his descendants before and after the Flood.
Read Genesis 10. What is the purpose of this genealogy in the Bible?
(See also Luke 3:23–38.)
The biblical genealogy has three functions. First, it emphasizes the
historical nature of the biblical events, which are related to real people
who lived and died and whose days are precisely numbered. Second, it
demonstrates the continuity from antiquity to the contemporary time of
the writer, establishing a clear link from the past to the “present.” Third,
it reminds us of human fragility and of the tragic effect of sin’s curse
and its deadly results on all the generations that have followed.
Note that the classification of “Hamite,” “Semite,” and “Japhethite”
does not follow clear criteria. The 70 nations foreshadow the 70 mem-
bers of the family of Jacob (Gen. 46:27) and the 70 elders of Israel in
the wilderness (Exod. 24:9). The idea of a correspondence between the
70 nations and the 70 elders suggests the mission of Israel toward the
nations: “When the Most High divided their inheritance to the nations,
when He separated the sons of Adam, He set the boundaries of the
peoples according to the number of the children of Israel” (Deut. 32:8,
NKJV). Along the same line, Jesus sends 70 disciples to evangelize
(Luke 10:1).
What this information shows us is the direct link between Adam and
the patriarchs; they all are historical figures, real people from Adam
onward. This also helps us understand that the patriarchs had direct
access to witnesses who had personal memories of these ancient events.
Read Matthew 1:1–17. What does this teach us about how his-
torical all these people were? Why is knowing and believing that
they were real people important for our faith?
The Curse of Ham
Read Genesis 9:18–27. What is the message of this strange story?
Noah’s act in his vineyard echoes Adam’s in the Garden of Eden.
The two stories contain common motifs: eating of the fruit, resulting
in nakedness; then a covering, a curse, and a blessing. Noah reconnects
with his Adamic roots and, unfortunately, continues that failed history.
The fermentation of fruit was not a part of God’s original creation.
Noah indulged, then lost self-control and uncovered himself. The fact
that Ham “saw” his nakedness hints at Eve, who also “saw” the forbid-
den tree (Gen. 3:6). This parallel suggests that Ham did not just “see”
furtively, by accident, his father’s nakedness. He went around and
talked about it, without even trying to take care of his father’s problem.
In contrast, his brothers’ immediate reaction to cover their father, while
Ham left him naked, implicitly denounced Ham’s actions.
The issue at stake here is more about the respect of one’s parents.
Failure to honor your parents, who represent your past, will affect your
future (Exod. 20:12; compare with Eph. 6:2). Hence the curse, which
will influence Ham’s future and that of his son Canaan.
Of course, it is a gross theological mistake and an ethical crime to
use this text to justify racist theories against anyone. The prophecy is
restricted to Canaan, Ham’s son. The biblical author has in mind some
of the corrupt practices of the Canaanites (Gen. 19:5–7, 31–35).
In addition, the curse contains a promise of blessing, playing on
the name “Canaan,” which is derived from the verb kana‘, meaning
“subdue.” It is through the subduing of Canaan that God’s people, the
descendants of Shem, will enter the Promised Land and prepare the way
for the coming of the Messiah, who will enlarge Japheth “in the tents of
Shem” (Gen. 9:27). This is a prophetic allusion to the expansion of God’s
covenant to all nations, which will embrace Israel’s message of salvation
to the world (Dan. 9:27, Isa. 66:18–20, Rom. 11:25). The curse of Ham
will, in fact, be a blessing for all nations, including whichever descen-
dants of Ham and Canaan accept the salvation offered them by the Lord.
Noah, the “hero” of the Flood, drunk? What should this tell us
about how flawed we all are and why we need God’s grace every
moment of our lives?
Read for This Week’s Study: Gen. 9:18–11:9, Luke 10:1,
Matt. 1:1–17, Luke 1:26–33, Ps. 139:7–12, Gen. 1:28, Gen. 9:1.
Memory Text: “Therefore its name is called Babel, because there
the L ord confused the language of all the earth; and from there the
L ord scattered them abroad over the face of all the earth” (Genesis
11:9, NKJV).
A
fter the Flood, the biblical account shifts from a focus on the
single individual, Noah, to his three sons, Shem, Ham, and
Japheth. The particular attention on Ham, the father of Canaan
(Gen. 10:6, 15), introduces the idea of “Canaan,” the Promised Land
(Gen. 12:5), an anticipation of Abraham, whose blessing will go to all
nations (Gen. 12:3).
However, the line is broken by the Tower of Babel (Gen. 11:1–9).
Once again, God’s plans for humankind are disrupted. What was sup-
posed to be a blessing, the birth of all nations, becomes another occa-
sion for another curse. The nations unite in order to try to take God’s
place; God responds in judgment on them; and, through the resulting
confusion, the people get scattered throughout the world (Gen. 11:8),
thus fulfilling God’s original plan to “fill the earth” (Gen. 9:1, NKJV).
In the end, in spite of human wickedness, God turns evil into good;
He has, as always, the last word. The curse of Ham in his father’s tent
(Gen. 9:21, 22) and the curse of the confused nations at the Tower of
Babel (Gen. 11:9) will, eventually, be turned into a blessing for the
nations.
Further Thought: A comparison between the mentality and the behav-
ior of the people and the state of the world before the Flood and that of the
people in our days is particularly instructive. To be sure, human wickedness
is not a new phenomenon. Look at the parallels between their time and ours.
“The sins that called for vengeance upon the antediluvian world exist
today. The fear of God is banished from the hearts of men, and His law
is treated with indifference and contempt. The intense worldliness of that
generation is equaled by that of the generation now living. . . . God did not
condemn the antediluvians for eating and drinking. . . . Their sin consisted
in taking these gifts without gratitude to the Giver, and debasing themselves
by indulging appetite without restraint. It was lawful for them to marry.
Marriage was in God’s order; it was one of the first institutions which He
established. He gave special directions concerning this ordinance, clothing
it with sanctity and beauty; but these directions were forgotten, and mar-
riage was perverted and made to minister to passion. A similar condition
of things exists now. That which is lawful in itself is carried to excess. . . .
Fraud and bribery and theft stalk unrebuked in high places and in low. The
issues of the press teem with records of murder. . . . The spirit of anarchy is
permeating all nations, and the outbreaks that from time to time excite the
horror of the world are but indications of the pent-up fires of passion and
lawlessness that, having once escaped control, will fill the earth with woe
and desolation. The picture which Inspiration has given of the antediluvian
world represents too truly the condition to which modern society is fast
hastening. Even now, in the present century, and in professedly Christian
lands, there are crimes daily perpetrated as black and terrible as those for
which the old-world sinners were destroyed.”—Ellen G. White, Patriarchs
and Prophets, pp. 101, 102.
Discussion Questions:
What are the common characteristics of the pre-Flood society
and ours? What do these common characteristics teach us about
God’s grace, that, despite all this, He loves the world and is, still,
seeking to save whom He can?
Some people argue that Noah’s flood was only a local event.
What is wrong with that idea? If this were true, why would every
local flood (and every rainbow) make God a liar?
The Covenant: Part 2
Read Genesis 8:21–9:1. What is the significance of God’s commitment
to the preservation of life? How does God’s blessing fulfill that
commitment?
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God’s commitment to preserve life was an act of grace; it was not a
result of human merits. God decided to preserve life on earth in spite
of human evil (Gen. 8:21). Genesis 8:22 reads, literally, “all the days of
the earth” (DRA); that is, for as long as this present earth remains, the
seasons will come and go and life will be sustained. In short, God has
not given up on His creation.
In fact, the following text, which talks about God’s blessing, takes
us back to the original Creation, with its blessing (Gen. 1:22, 28; Gen.
2:3). The Lord, in a sense, was giving humanity a chance to start over,
to start fresh.
Read Genesis 9:8–17. What is the significance of the rainbow? How
does this “ ‘sign of the covenant’ ” (Gen. 9:13, NKJV) relate to the
other sign of the covenant, the Sabbath?
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_____________________________________________________
The phrase “establish . . . covenant” is repeated three times (Gen.
9:9, 11, 17), marking the climax and fulfillment of God’s initial prom-
ise (Gen. 6:18). Following the preceding section, which parallels the
sixth day of the Creation account, this section parallels the section
covering the seventh day of the Creation account, the Sabbath. Inside
the text, the repetition, seven times, of the word “covenant” resonates
with the Sabbath. Like the Sabbath, the rainbow is the sign of the
covenant (Gen. 9:13, 14, 16; compare with Exod. 31:12–17). Also,
like the Sabbath, the rainbow has a universal scope; it applies to the
whole world. Just as the Sabbath, as a sign of Creation, is for everyone,
everywhere, the promise that no other worldwide flood will come is for
everyone, everywhere, as well.
Next time you see a rainbow, think about all of God’s promises to
us. Why can we trust those promises, and how does the rainbow
show us that we can trust them?
The Covenant: Part 1
Now it was the moment when the promised covenant was to be ful-
filled. “ ‘But I will establish My covenant with you; and you shall go
into the ark—you, your sons, your wife, and your sons’ wives with you’ ”
(Gen. 6:18, NKJV). In contrast to the divine threat to destroy (Gen.
6:17), this covenant was the promise of life.
Read Genesis 8:20. What did Noah do first when he went out of the
ark, and why?
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Like Adam and Eve, who surely worshiped God on Sabbath immedi-
ately after the six days of Creation, Noah worshiped God immediately
after the Flood, another creation event in and of itself. There is a difference,
however, between the two acts of worship. Unlike Adam and Eve, who
worshiped the Lord directly, Noah had to resort to a sacrifice. This is the
first mention in the Scriptures of an altar. The sacrifice is a “burnt offering”
(‘olah), the oldest and most frequent sacrifice. For Noah, this sacrifice was
a thanksgiving offering (compare with Num. 15:1–11), given in order to
express his gratefulness to the Creator, who had saved him.
Read Genesis 9:2–4. How did the Flood affect the human diet? What
is the principle behind God’s restrictions?
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_____________________________________________________
Because of the effect of the Flood, plant food was no longer available as it
used to be. Therefore, God allowed humans to eat animal flesh. This change
of diet generated a change in the relationship between humans and animals,
in contrast to what had been between them in the original creation. In the
Creation account, humans and animals shared the same plant diet and did
not threaten each other. In the post-Flood world, the killing of animals for
food entailed a relationship of fear and dread (Gen. 9:2). Once they started
eating each other, humans and animals, no doubt, developed a relationship
quite different from what they had enjoyed in Eden.
God’s tolerance, however, had two restrictions. First, not all the animals
were proper for food. The first restriction was implicit in the distinction
between “clean and unclean” animals, which was a part of the Creation
order (see Gen. 8:19, 20; compare with Gen. 1:21, 24). The second one,
which was explicit and new, was to abstain from the consumption of blood,
for life is in the blood (Gen. 9:4).
Let Us Be Grateful
Hebrews concludes this section by pointing out that the appropriate
response to God for all the wonderful things He has done for us is to
show gratitude by offering Him an appropriate type of worship.
Compare Hebrews 12:28 and Hebrews 13:15, 16. How do we offer
God acceptable worship?
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In the old covenant system, the sacrifice of animals was the way
people showed repentance and gratitude, but these sacrifices were to be
but a token of the gratitude and repentance in the heart of the worshiper.
Thus, God made clear in Psalms and through the prophets that what
really pleased Him was not the blood of animals but the gratitude, good
deeds, and righteousness of the worshipers (Ps. 50:7–23, Isa. 1:11–17).
Thus, Paul invites us to worship God in the heavenly sanctuary by
offering sacrifices of praise, confession, thanksgiving, and good works,
which is the true worship that delights Him. We offer these sacrifices
on earth, but they are accepted as pleasing to God in heaven. This
exhortation embraces all the calls that Paul has made throughout the
letter for the confession of Jesus’ name (Heb. 3:1, Heb. 4:14, Heb.
10:23) and his exhortations that we continue to do good works (Heb.
6:10–12; Heb. 13:1, 2, 16).
The invitation of Paul to the audience to “offer to God acceptable
worship” (Heb. 12:28, ESV) implies that believers are truly now a
priestly nation that has been perfected and sanctified through the
sacrifice of Jesus (Heb. 10:10–14, 19–23). This fulfills God’s original
purpose for Israel, that it would be a priestly nation through which He
would be able to announce the good news of salvation to the world
(Exod. 19:4–6; 1 Pet. 2:9, 10; Rev. 1:6; Rev. 5:10).
Hebrews 13:1–6 describes in practical terms what it means to do
good and share what we have. It means to show brotherly love, just as
Jesus showed brotherly love to us (Heb. 2:11, 12). It means to be hos-
pitable, to visit those who are in prison or have been mistreated (Heb.
13:3), and to reject adultery and covetousness.
Why is it important to consider good works and sharing what
we have as part of our worship to God? At the same time, what
are the very real ways that our spiritual sacrifices to God may be
corrupted (Isa. 1:11–17)?
An Unshakable Kingdom
God has announced that He will “shake” the heavens and the earth,
which means that He will destroy enemy nations. There are some
things, however, that will not be shaken, that will not be destroyed.
Compare Psalm 15:5, Psalm 16:8, Psalm 21:7, Psalm 62:2, Psalm
112:6, and Hebrews 12:27. What are the things that will not be
shaken?
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Many modern translations of Hebrews 12:27 suggest that the shak-
ing of the heavens and the earth means that they will be removed and
forever gone.
The Bible is clear, however, that God will create new heavens and
a new earth (Isa. 65:17, Rev. 21:1–4), and we will be resurrected and
have new bodies (1 Thess. 4:13–17, Phil. 3:20) on this earth. Thus,
the “shaking” implies the cleansing and renovation of creation, not its
complete removal. What is here will be re-created, and it will be where
the redeemed live.
There are some things, however, that will not and cannot be shaken.
They include the righteous. They will not be shaken because they trust
in God. The Creator sustains them and guarantees their survival.
Note that in Hebrews permanence and stability are associated with
Jesus. Hebrews 1:10–12 says about Jesus:
“ ‘You, Lord, laid the foundation of the earth in the beginning, and
the heavens are the work of your hands; they will perish, but you
remain; they will all wear out like a garment, like a robe you will roll
them up, like a garment they will be changed. But you are the same,
and your years will have no end’ ” (ESV). Hebrews also says that Jesus’
priesthood remains forever (Heb. 7:3, 24), as does the inheritance of the
redeemed (Heb. 10:34). In the final judgment, those who hold fast “in
Jesus” will not be shaken (Ps. 46:5).
Hebrews 12:28 also says that we will receive “a kingdom that cannot
be shaken” (ESV). This is a reference to Daniel 7:18, which says that the
saints will “possess the kingdom forever.” This is the kingdom that “shall
never be destroyed” mentioned in Daniel 2:44. This kingdom belongs to
the Son, but He will share it with us. Revelation 20:4 says that we will
judge with Him the evil powers that persecuted us (see also 1 Cor. 6:3).
How well do you do now, in terms of being shaken? If not so well,
what choices can you make in order to get help in this important
area? (See Eph. 4:14.)
Shake the Heavens and the Earth
After describing the festal gathering occurring in heaven, Paul warns
the readers that they need to pay attention to God’s voice because God
will shake “ ‘yet once more . . . not only the earth but also the heav-
ens’ ” (Heb. 12:26, ESV). Paul is saying that although Jesus has been
enthroned in heaven, our salvation has not been consummated. We need
to pay attention because an important event is still to happen.
Compare Haggai 2:6–9, 20–22; Psalm 96:9, 10; Psalm 99:1; and
Hebrews 12:26, 27. What is the purpose of God’s shaking the heav
ens and the earth? What does this mean?
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In the Old Testament, the shaking of the earth was a common figure
for the presence of God, who shows up to deliver His people. When
Deborah and Barak fought against Sisera, God fought from heaven on
their behalf (Judg. 5:20). This is described as a powerful earthquake,
a shaking of the earth and mountains because of the presence of God
(Judg. 5:4, 5). We find this same image appearing throughout the Old
Testament when God arises to deliver the oppressed (Ps. 68:7, 8; Ps.
60:2; Ps. 77:17, 18). Thus, a shaking signaled God’s judgment as
He asserts His authority over the peoples of the earth. The prophets
predicted this would happen in the day of the Lord (Isa. 13:13, Isa.
24:18–23).
For Hebrews, the “shaking” of heaven and earth refers to the destruc-
tion of the enemies of God. This is what God promised at the enthrone-
ment of Jesus. God said to Him: “ ‘Sit at my right hand until I make
your enemies a footstool for your feet’ ” (Heb. 1:13, ESV). Thus, Jesus
has defeated the enemy (Heb. 2:14–16) and been enthroned (Heb.
1:5–14), but the enemies have not yet been destroyed (Heb. 10:11–14,
1 Cor. 15:23–25).
But God will destroy these enemies in the future, when He will
shake the heavens and the earth. The shaking of the heavens and the
earth means, then, the destruction of the earthly powers that persecute
God’s people and, more important, the destruction of the evil pow-
ers (Satan and his angels) who stand behind the earthly powers and
control them.
Why is the promise that one day justice will be done, and the evil
that has been so prevalent in our world will one day be destroyed,
such a hopeful promise for us all, especially those who have suf
fered directly at the hands of evil?
You Have Come to God, the Judge of All
Read Hebrews 12:23. If this is a celebration, why is God described as
a judge? How can a judge be part of or a reason for a celebration?
Read also Daniel 7:9, 10, 13–22.
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The celebration described in Hebrews 12:22–24 alludes to a future
judgment. God, the Judge, presides, and books are used, and the result
of this future judgment from the books is that God’s people receive the
kingdom (Heb. 12:28).
This scene evokes the great pre-Advent judgment described in
Daniel 7, which portrays a judgment scene in which God, the “Ancient
of Days” (Dan. 7:9), sits on a throne made of fire and is surrounded
with “ten thousand times ten thousand” (Dan. 7:10) angels. Books are
opened (Dan. 7:10), and the judgment is decided in favor of “the saints
of the most High,” who then “possessed the kingdom” (Dan. 7:22).
Similarly, Hebrews 12:22–29 describes a judgment scene at Mount
Zion, the heavenly Jerusalem, where God, “the Judge of all,” is sur-
rounded with “thousands upon thousands” of angels (NIV). The scene
also is a fiery one (Heb. 12:29). It includes books because the saints
are “enrolled” in them (Heb. 12:23, ESV), which implies a favorable
judgment for the saints.
Jesus is at the center of the scene (Heb. 12:24). He was described as
the Son of man in Hebrews 2, who was “crowned with glory and honor”
after having tasted “death” in our behalf (Heb. 2:9, ESV). According
to Hebrews 2:10, the “son of man” (see Heb. 2:6, ESV) suffered in
order that He could bring “many sons to glory” (ESV); that is, in order
that believers would be able to be “crowned with glory and honor,”
as well. The “Son” has now brought believers into Zion, the heavenly
Jerusalem, through the benefits of the new covenant (Heb. 12:22–24),
where they are promised to receive a kingdom (Heb. 12:28).
This judgment is, then, really good news for believers because it is a
judgment that rules in their favor. It vindicates them. It is a judgment
that defeats their adversary, the dragon, who is behind the terrible
beasts that have persecuted believers in the past (Daniel 7) and will do
so in the future (Revelation 13).
How does what we studied today help us understand that God’s
judgment in the three angels’ messages is “good news” for this
time (Rev. 14:6, 7; compare with Deut. 32:36; 1 Chron. 16:33–35)?
“You Have Come to Mount Zion”
Read Hebrews 12:22–24. What does Paul describe here?
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Hebrews affirms that we have come to Mount Zion and participate in
a great celebration. “But you have come to Mount Zion and to the city
of the living God, the heavenly Jerusalem, and to innumerable angels in
festal gathering” (Heb 12:22, ESV). We have come through faith in the
person of our Representative, Jesus. In this celebration we find an innu-
merable host of angels, God Himself, and Jesus, who is the center of the
celebration. We come as part of the “assembly of the firstborn who are
enrolled in heaven” (Heb. 12:23, ESV). Our names are enrolled in the
books of heaven, where God’s professed people are listed (Exod. 32:32,
Ps. 56:8, Dan. 12:1, Mal. 3:16, Luke 10:20, Rev. 13:8, Rev. 17:8).
We are the “firstborn” because we share the inheritance of the
Firstborn par excellence, Jesus (Heb. 1:6). Thus, we have come not as
guests but as citizens (compare with Phil. 3:20). We also are described
as “the spirits of the righteous made perfect” (Heb. 12:23, ESV). This
expression is a figure of speech in which a dimension of our human
nature stands for the whole. It is analogous to the expression “the Father
of spirits” in Hebrews 12:9, which refers to God as the Father of us all,
human beings who are spiritual in nature.
The festal gathering celebrates the inauguration of Jesus’ kingly
rule, priestly ministry, and the inauguration of the new covenant. In
Hebrews, Mount Zion is the place where all these events take place.
Three of the psalms in Hebrews 1:5–14 describe the enthronement of
the Son and have Mount Zion as the place where it occurred (Ps. 2:6,
7; Ps. 110:1, 2; Ps. 102:21–27).
Mount Zion also is the place where the Son was appointed “priest
forever” (Heb. 5:6), a quotation of Psalm 110:4. According to Psalm
110, the appointment of the Son as High Priest occurs at Mount Zion,
as well (Ps. 110:2). Finally, Hebrews argues that the inauguration of
Jesus’ priesthood also marks the inauguration of the new covenant
(Heb. 7:11–22). Thus, Mount Zion also is the place where the new
covenant was ratified. Hebrews 12:22–24 describes, then, the festal
gathering that occurred in heaven when Jesus ascended.
In what practical ways can we celebrate the reality of Jesus, His
priestly ministry, and the new covenant in our lives and in our
worship? Why is rejoicing in this great truth faith-affirming?
Read for This Week’s Study: Heb. 12:18–29; Exod. 32:32;
Dan. 7:9, 10, 13–22; Hag. 2:6–9, 20–22; Ps. 15:5; Ps. 16:8; Heb. 13:15, 16.
Memory Text: “Therefore, since we are receiving a kingdom which
cannot be shaken, let us have grace, by which we may serve God
acceptably with reverence and godly fear” (Hebrews 12:28, NKJV).
H
ebrews 12:18–29, the passage for this week, is the climax
of the letter, and it sums up its main concern by repeating
the idea with which it started: God has spoken to us in the
person of His Son, and we need to pay careful attention (Heb. 1:1, 2;
Heb. 12:25) to Him. The description of Jesus in Hebrews 12:22–24
epitomizes the letter’s assertions about Him: Jesus is the Mediator of
the new covenant, and His blood provides salvation for believers. His
priestly and royal ministry in our behalf is a cause for celebration for
the heavenly hosts. And finally, Hebrews 12:25–29 contains the last
and climactic exhortation: God’s judgment is coming. It will bring
destruction to His enemies—but vindication and a kingdom to His
people (Heb. 12:28, 29).
The ending reaffirms the importance of Jesus’ achievements at the
cross and directs believers to the consummation of Jesus’ victory at
the Second Coming. Paul used imagery from Daniel 7 to remind the
readers that Jesus has received a kingdom from God, the Judge (Dan.
7:9–14), and is going to share His kingdom with believers, “the saints
of the Most High,” who will possess it forever and ever (Dan. 7:18).