Wednesday, May 11
The last scene of circumcision involved everyone: not only Ishmael, but all the males of Abraham’s household were circumcised (Genesis 17:23-27). The word kol, “all,” “every,” is repeated four times (Genesis 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 (Hebrews 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” (Genesis 18:1), and because visitors are rare in the desert, he was probably longing to meet with them. Abraham ran toward the men (Genesis 18:2), although he was 99 years old. He called one of these persons Adonai, “my LORD” (Genesis 18:3), a title often used for God (Genesis 20:4, Exodus 15:17). He rushed around them in the preparation of the meal (Genesis 18:6, 7). He stood next to them, attentive to their needs and ready to serve them (Genesis 18:8).
Abraham’s behavior toward heavenly strangers will become an inspiring model of hospitality (Hebrews 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 at God Himself (compare with Matthew 25:35-40). Ironically, God is more identified 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 anticipates Christ, who left His heavenly home and became a human servant to reach humankind (Philippians 2:7, 8). God’s appearance here is evidence for the certainty of His promise (Genesis 18:10). He sees Sarah, who hides herself “behind him” (Genesis 18:10) and knows her most intimate thoughts (Genesis 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 more identified with the hungry and needy foreigner than with the generous one who receives them.” Why is this concept so important for us to remember?
Thursday, May 12
Read Genesis 18:16-19:29. How does Abraham’s prophetic ministry affect his responsibility toward Lot?
Abraham has just been reconfirmed in God’s promise of a son. Yet, instead of enjoying the good news, he engages God in a passionate discussion about the fate of Lot in Sodom. Abraham is not only a prophet to whom God reveals His will; he is also a prophet who intercedes on behalf of the wicked. The Hebrew phrase “stood yet before the Lord” (Genesis 18:22) 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 one reads the story of what happened when the two angels came to Lot to warn him of what was coming (Genesis 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 Genesis 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 destruction, 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 (Genesis 19:15), almost half the minimum of 10. The sons-in-law, who did not take Lot’s warning seriously, remained in the city (Genesis 19:14).
That beautiful country was, then, destroyed. The Hebrew verb hafakh, “overthrew,” occurs several times in this passage (Genesis 19:21, 25, 29) and characterizes the destruction of Sodom (Deuteronomy 29:23, Amos 4:11). The idea is that the country has been “reversed.” Just as the Flood “reversed” the original creation (Genesis 6:7), the destruction of Sodom is a “reversal” of the Garden of Eden (Genesis 13:10). In the destruction of Sodom, we are given a precursor of end-time destruction, as well (see Jude 7).
Friday, May 13
Read Ellen G. White, “The Law and the Covenants,” pp. 363-373, in Patriarchs and Prophets.
Abraham’s patient and tenacious plea with God on behalf of the people of Sodom (Genesis 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 edition (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:
1. Only the rainbow and circumcision are called “sign of the covenant.” What are the common points and the differences between the two covenants?
2. 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?
3. 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?
