Gen 32: Jacob preparing to meet Esau and sending gifts to appease him; Jacob's wrestling with an angel who renamed him Israel.

Jacob continued on his journey to Canaan

• v1: The angels of God met Jacob i.e. God was with him and guiding him on his path. When God allows us to fall into trials and tribulations, He sends us comfort and strength proportional to the trial. "For he will command his angels concerning you to guard you in all your ways" (Ps 91:11)
  
• v2: Jacob thanked God for this protection and renamed the place Mahanaim (two camps).
• v3-6: Jacob was not obliged to send a message to Esau, but he paid him the respect due to his brother. He called Esau his lord, himself his servant, in an attempt to pacify Esau.
• v7-8: Esau went to meet Jacob with four hundred men as he remembered the old quarrel and probably now wanted to avenge Jacob for the birthright and blessing. Jacob was hence greatly afraid and distressed, and put himself into the best defence that his present circumstances would allow.
• v9-12: Jacob then called upon God in the time of his trouble, even though he saw the angels with him. It was this prayer that won him the honour of being Israel, i.e. "he struggles with God" He believed God for the impossible - that the power of God could rescue him as a lamb from the jaws of his brother
• v10: He acknowledged his own unworthiness to receive any favour from God. He spoke of the great mercies God had shown to him and disclaimed all thoughts of his own merit. The people whom Christ commended were those who said "Lord, I am not worthy" (Matt 8:8), and the woman who said "even the dogs eat of the crumbs which fall from their master's table" (Matt 15:27)
• v12: He recalled the promsie God had made him. God's promises are what we can lay claim .to in confidence as we pray. "Remember your word to your servant, for you have given me hope" (Ps 119:49)
• v13-16: Jacob's prayer did not put him into a place of inaction, but rather, it spurred him into using whatever means he could to turn the situation around. Our prayers must be followed up with effort and endeavours. "A bribe is a charm to the one who gives it; wherever he turns, he succeeds" (Prov 17:8)
• v17-21: He ordered his servants to deliver a humble message, in hope that his submission, repeated, might influence Esau and to assert that Jacob had not fled through fear.
• v24-25: "He struggled with the angel and overcame him; he wept and begged for his favor. He found him at Bethel and talked with him there" (Hos 12:4) Jacob engaged the angel and wrestled with prayers and tears. It was not only a physical, but spiritual wrestling, an acting out of Jacob's faith and desire. The discouragement of the angel did not shake his faith nor silence his prayer, because it was not by his strength that he prevailed, but by heaven's. It is God's Spiirit that intercedes in us. (Rom 8:26)
• v25: The angel put out Jacob's thigh, to show him what he could do and remind him that it was God he was wrestling with.
• v26: The angel requested Jacob to let him go. It was not as though the angel could not get clear of Jacob's grapple, but it was to put an honour on Jacob's faith and prayer. The reason the angel gave (for it was daybreak) was because it was a new dawn, a new day; the communion Jacob enjoyed alone with God had to now give way to the necessary affairs and business of his life.
• v26b: Jacob resolved to make the best he could of this opportunity and receive a blessing. How desperate are we to attain God's blessing over our lives?
• v27-28: Jacob was no longer celebrated for his craft and cunning ways, but for being Israel, a prince with God.
• v29: It was unnecessary to know the angel's name, and better to attain the blessing.
  
• v30: Jacob did not say "in this place I wrestled with God and prevailed"'; rather, he said "in this place I saw God face to face, and yet my life was preserved". It was a place where he saw God and obtained favour and God's free grace.
• v32: Perhaps Jacob went limpiong to his grave, to serve the same purpose as Paul's thorn in the flesh. Gal 6:17 - "finally, let no one cause me trouble, for I bear on my body the marks of Jesus."

Gen 31: Jacob returning home and being chased by Laban

Jacob went through more suffering than his ancestors. He was forced from his father's house, went to his uncle and was mistreated, and hence decided to flee home.

• v1: Laban and his sons had become ill-natured towards Jacob in what they said. They said that "Jacob has taken everything our father owned", a gross exaggeration. What happened to all the cattle that were committed to the custody of Laban's sons and sent a three days journey away? (Gen 30:35-36)
• v2: Laban, filled with envy that Jacob was so blessed by God, changed his attitude toward Jacob.
• v3: The reason Jacob left was not because he was mistreated, but because God told him to. He remained in a place of hardship for twenty years because he had been told to go there, and remained until God guided him back.
• v4-13: He left with his wives' consent, and explained to them everything that had happened. Prov 13:22 - "a sinner's wealth is stored up for the righteous" - perhaps illustrated by the fact that much of Laban's wealth and flock went to Jacob year after year despite Laban dishonestly changing Jacob's wages ten times.
• v14-16: Laban also mistreated his daughters, looking upon them as strangers.
• v17-18: Jacob did not take anything that was not his along - he took what God gave him and would not take the repair of his damages into his own hands
• v19: Rachel, on the other hand, was not as honest - she stole her father's household gods/images (Hebrew = teraphim). The reason she took them is unclear - it could be that she coveted the precious metal they were made of, or had a superstitious fear that Laban could consult his 'household gods' and know where they had gone, or to convince her father of the folly of his regard to idols.
• v22-24: Laban, upon hearing that Jacob had gone, raised his clan, and pursued Jacob to bring him back into bondage. The night before Laban came into contact with Jacob God intervened and rebuked Laban.
• v26-28: Laban accused Jacob as a renegade that had deserted his service, intimating that he intended kindness to his daughters and would have wanted to send them away with joy and singing. Rebekah, 120 years before, was sent away out of the same family with prayers and blessing.
• v29: Laban, even though rebuked by God, continued to boast of his own power
• v30: He accused Jacob of being a thief, and yet the things that Jacob supposedly stole were just downright ridiculous. How could Laban worship and call gods things that could be stolen?
• v31-32: Perhaps Jacob spoke too hastily when he said "if you find anyone who has your gods, he shall not live", not knowing that Rachel had stolen them. We read on to find that Rachel died in childbirth not long later.
• v33-35: Laban made a diligent search for his gods, indicating his lack of trust in Jacob, and also out of love to his idols. If people who seek after false gods can seek them with such diligence, with how much more passion and intention should we seek God our maker?
• v36-37: Jacob, a naturally mild tempered and calm man, was made angry by Laban, because it was a great affront to an honest person to be charged with dishonesty.
• v38-40: Jacob had been a good and faithful servant. He was honest, hardworking and pious.
• v39-42: Laban was an unjust master - he punished above the proportion of the fault, denied Jacob what was just, and robbed the poor.
• v43-44: Laban had nothing to say in reply to Jacob. He was unable to justify himself nor condemn Jacob, yet he did not want to admit his fault or ask Jacob's forgiveness. He hence pretended to profess kindness for Jacob's wives and children, finally acknowledging them as his own. He loved words of vanity, saying that "All that you see is mine" even though this was completely untrue.
• v45-53: The covenant was made and ratified according to the customs of the times:
  a pillar was erected and a heap of stones raised to perpetuate the memory
  a sacrifice of peace offerings was offerred.
  they ate together, jointly partaking of the feast upon the sacrifice. Covenants of friendship were ratified by the parties involved eating and drinking together
  they solemnly appealed to God as a witness and as a judge
• Jacob only swore by the fear of his father Isaac i.e. the God whom his father Isaac feared. The two words of Jacob's were more memorable than al of Laban's long speeches and repetitions, because the "quiet words of the wise are more to be heeded than the shouts of a ruler of fools"（Eccl 9:17)
  

Gen 30: Rachel's maid, Leah's maid, Leah and Rachel all bearing children for Jacob

Jacob had many more children through Rachel's and Leah's maids, besides Leah and Rachel. God continued to bless Jacob, and his stock of cattle continued to grow in numbers.

• v1: Rachel envied her sister i.e. she grieved at the good of another. (the obvious consequences of marrying two sisters?) She said to Jacob, "Give me children, or I'll die". Her heart was set on the desires of temporal comforts, yet she forgot to apply to God through prayer too. Hannah, in 1 Samuel, wept and petitioned God for a child; Rachel was filled with jealousy and wallowed in self pity.
• v2: Jacob was angry, and reproved his wife in love. He acknowledged the hand of God in her affliction, and also his own inability to alter what God had determined.
• v3: At the persuasion of Rachel, Jacob took Bilhah her handmaid as his wife, that according to the custom of his day, his children by her would be adopted and owned as Rachel's children. She was more concerned with having children to rule by name, than to have children to love (there was no reason why as an aunt she couldn't shower Leah's children with love)
• v6-8: Rachel took pleasure in giving her children (born by Bilhah) names that marked her strife with her sister. She called the first son Dan (jusdgement), implying that God had given sentence in her favour, and called the next Naphtali (my struggle), implying that she had a great struggle with her sister and emerged victorious.
• v9: The continuation of the struggle between Leah and Rachel - Leah persuaded Jacob to take Zilpah her hdmaid to be her wife. God in His wisdom hence divinely appointed the unity of one man and one woman only, for "God has called us to live in peace". (1 Co 7:15)
• v11: Gad = good fortune/a troop. She found her happiness in bearing many children, and promsied herself an entire troop of children
• v13: Asher = happy. Leah was caught up in the foolishness of the world, and valued herself more than reputation than what her husband or God thought.
• v15: The law of Moses supposed it common that if a man had two wives, one would be loved and the other hated (Deu 21).
• v14-16: Rachel's coveting of the mandrakes resulted in a bargain being struck with Leah, just as Esau coveted Jacob's food after his day of hunting. The most hilarious story ever, where Leah goes out to meet Jacob in the fields, saying "You must sleep with me tonight, for I have hired you with my son's mandrakes". ^^
• v17-18: Issachar = reward. Leah abused God's mercy and for some weird reason thought that God was blessing her follies/faults.
• v20: Zebulun = honour. This is perhaps a reflection of the patriarchal attitudes of the day, where women judged based on their childbearing.
• v22-23: Rachel fruitful at last - God remembered her, when He seemed to have forgotten. God's answer to our desires may not always be immediate.
• v25: Jacob served his time faithfully with Laban, but he always thought of home and the land of promise. Although he was with Laban many years, he did not settle there, but always kept his gaze on the land God had promised. "For here we do not have an enduring city, but we are looking for the city that is to come" (Heb 13:14)
• v27-28: Laban endeavoured to persuade Jacob to continue to work in his household. Lban knew that his prosperity was due to God's blessing, and this was due to Jacob's piety. (just like Joseph caused the people around him in the prison to be blessed)
• v29-43: ????? :S
  

Gen 29: Jacob arriving in Paddan Aram, working for Laban seven years to marry Rachel but tricked into marrying Leah first instead

Jacob continued his journey and arrived in Paddan Aram. He met Rachel, Laban's younger daughter and fell in love with her. He worked 7 years for Laban in exchange for Rachel's hand in marriage, but Laban gave him Leah and made him work seven more for Rachel.

• v1: After meeting with God, Jacob continued on his journey. God guided Jacob and led him to Laban and Rachel.
• v9: We see Rachel’s humility and work – she took care of her father’s sheep.
• v10: Jacob was eager to serve and help her upon understanding that she was his relative
• v13-14: Laban welcomed Jacob, even though Jacob had nothing with him.
• v15: Jacob spent a month as a guest at Laban’s tent, but did not spend his time idling in leisure. Instead, he worked for his uncle for nothing.
• v18-20: Jacob made known his affections for Rachel and kept his part of the bargain – serving Laban cheerfully for seven years.
• v23-25: Laban cheated and put Leah into Jacob’s arms instead of Rachel. Laban wronged not only Jacob, but also Leah and Rachel. Notice how Jacob, who cheated Esau, was now cheated by Laban.
• v26: The frivolous excuse Laban made for the cheat (yet he had not told Jacob about this when he undertook to serve him for his younger daughter seven years prior)
• v27: Laban further drew Jacob into the sin of multiple wives.
• v31: Leah, who was less loved, was blessed with children, while Rachel was denied that blessing. That the former was blessed was a rebuke to Jacob for making so great a difference his affections to those he was equally related to, and a comfort to Leah. “But God has combined the members of the body and has given greater honour to the parts that lacked it, so that there should be no division in the body, but that its parts should have equal concern for each other” (1 Co 12:24-25)
• v32-35: The names Leah gave her children were expressive of her regard of both God and her husband. At no point in time did she blame her husband for his lack of love, but rather viewed it as her affliction and grief.
  Reuben = he has seen my misery
  Simeon = one who hears
  Levi = attached
  Judah = praise

Gen 28: Jacob sent to marry one of Laban's daughters, his obedience, and encounter with God

Jacob left his parents to go to Paddan Aram to seek Laban, as per his father's instruction. On the way there, he dreamed of a ladder reaching heaven and God blessed him. In response, he made a vow to God.

• Jacob was blessed, but immediately sent away poor. God's blessing was to be confirmed in him, yet for a season he had to endure hardship. Those who inherit the blessing must expect persecution, those who expect to find peace in Christ will first have tribulation in the world.
• v1-2: He was ordered not to marry a Canaanite. "Do not be yoked together with unbelievers" (2 Co 6:14)
• v3-4: Isaac repeated God's original covenant with Abraham to Jacob. The blessing poured upon Abraham like anointing oil was to run down through the generations to the chosen seed.
• v5: Unlike his father, whose wife was brought to him by servants and camels, Jacob had to go alone, on foot, to fetch his wife. Rebekah was called Jacob's and Esau's mother: Jacob named first, because he was now his father's heir, and Esau was set aside.
• v6-9: Esau now began to see Jacob as the better man and better example. He finally saw that the Canaanite women were displeasing to his father, but it was probably too late. His attempt to rectify the situation made things worse - he married a daughter of Ishmael, the son of the concubine who was cast out of the inheritance. He was thus joining with a family which God had rejected, taking a third wife. Hence Esau became wise when it was too late, like the foolish virgins (Matt 25:11)
• v10-11: Bersheeba to Bethel in a day (forty miles!!!)
• v11: After a hard day of trekking, Jacob had stones for his pillows, with the ground for his bed, open to the weather.
• v12: In the midst of material discomfort, he had a pleasant dream where he heard the words of God and saw a vision that encouraged his spirit.
• v12-14: The stairway with angels ascending and descending represents the constant correspondence and interaction between heaven and earth. The wisdom of God, at the upper end of the ladder, directs the angels (ministering spirits) in the work of the Lord. "He then added, "I tell you the trth, you shall see heaven open, and the angels of God ascending and descending on the Son of Man."" (John 1:51). Christ is the ladder - the foot on earth His humiliation and death, the top His exaltation and glory. Climbing the ladder is the only way of getting to heaven, for Christ is the one who has reconciled things on earth and heaven.
• v15: God protects, God watches over, and God's hand is upon whom He loves.
• v16: Jacob was not expecting to meet God in that place. We sometimes meet with God when and where we least expect it.
• v17: He was in awe of God, rather than being puffed up in conceit at being given great revelation and blessing.
• v18: Do you take time out to remember the sweet communion you had with God? Or do you just move on with your life and forget the revelation and the place God spoke into your life and brought you hope?
• v20-22: Jacob made a solemn vow, gave glory to God. In it, we see Jacob's faith, him taking God at His Word and relying on it.
  

Gen 27: Jacob deceitfully taking Esau's blessing, then fleeing to Laban for fear of revenge by Esau

This is the beginning of the struggle between Esau and Jacob. Esau was punished for his contempt of his birthright: "See that no one is...godless like Esau, who for a single meal sold his inheritance rights as the oldest son. Afterward, as you know, when he wanted to inherit this blessing, he was rejected. He could bring about no change of mind, though he sought the blessing with tears" (Heb 12:16-17)

• v1-4: Isaac prepared his will and was about to declare Esau his heir, not knowing about the prophecy made to Sarah concerning his two sons.
• v3-4: Isaac instructed Esau to go hunting and to make a meal for him, in order to receive a fresh instance of his son's filial duty and affection to him.
• v5-10: While the end result was in line with God's plan and purpose, the means were in no way justifiable. Even if it was not wrong to deprive Esau of the blessing (he himself had forfeited his birthright), it was wrong of Jacob to take advantage of Isaac's handicap and to deceive and lie to him. The blessing was thus obtained fradulently.
• v11-12: Jacob was aware of the risk - that if found out he might bring upon himself a curse instead.
• v13: Rebekah could've done better by telling Isaac about the prophecy, and how Esau had forfeited his birthright, and perhaps Isaac would willingly and knowingly have conferred the blessing upon Jacob. God left her to her own devices, so that He might have the glory of bringing good out of evil, of serving His own purposes even out of the sins and follies of humankind.
• v18-20: Note the art and confident air with which Jacob managed this web of lies. He even used God's name in the lie - "The Lord your God gave me me success". This is Jacob, the Israel. Jacob could have been found out if Isaac trusted his own ears, for the voice was Jacob's voice, and yet his hands were Esau's. He spoke the language of a saint, but did the works of a sinner.
• v26-29: Isaac embraced, praised, prayed for and prophesied over his son. Jacob was blessed with plenty (abundance), power (lord over his brother) and favour. We too, as heirs, are blessed with abundant grace, dominion over all principalities, and favour.
• v30-34: Esau denied the covenant blessing. He prepared everything as his father had directed him, and when he learnt that Jacob had stolen it, he burst out with a loud and bitter cry.
• v33: "I blessed him - and indeed he will be blessed!" Isaac, filled with the spirit, must have somehow known that God had sealed the prayer and blessing, or else he could have taken it back and blessed Esau instead.
• v40: This prophecy was fulfilled in 2 Kings 8, when the Edomites revolted.
• v41: The malice Esau bore towards Jacob is not unlike Cain's jealousy of his brother Abel.
• v42: Rebekah heard about it.
• v43-45: She sent him away.

Gen 26: Isaac becoming exceedingly wealthy, his sending away by Abimelech, and the Lord's blessing upon him at Beersheba

Isaac went back to Gerar because of a famine, and God appeared to bring him direction and comfort. In foolishness and fear he denied his wife, just like his father did and was reproved by Abimelech. God blessed Isaac so much that the Philistines were envious and sent him away, but eventually made a covenant with him as they saw God's hand upon his life.

• v1: Isaac was brought up believing and knowing that the land of Canaan was an inheritance to him and his descendants, yet now there was a famine in the land. When what God gives to us as an inheritance suddenly seems less valuable in light of other things, will we still treasure it?
• v2: God directed Isaac by His word. There was a famine in Abraham's time, and God did not give any clear directions, leaving him to his liberty. During the famine in Isaac's time, God told him not to go down to Egypt, but during another famine in Jacob's time, God told Jacob to go to Egypt.
• v3: God promised to be with him and to bless him, and also renewed the covenant with him. We may go in confidence knowing that God's blessing goes with us and rests upon us, and as we live out our faith, we often need to repeat and renew the promises we are to live upon, especially during times of trial or hardship.
• v5: Abraham's obedience was universal. It sounds as though Abraham was blessed, "because" he was obedient, and was hence granted gracious gifts on the basis of works. Yet, we know that God was the one who actively conferred this covenant on Abraham, while Abraham was only a passive party. Promise and blessing still precede the command to obey and to keep the commands of God. It is not unlike the church living under John 15:10 - "If you obey my commands, you will remain in my love", or "If you love me, you will obey what I command" (John 14:15) Obedience is the evidence of our participation in the covenant.
• v6: Isaac obeyed
• v7: Isaac thought more of his personal safety than his wife's. He thought that just because his wife was beautiful, some Philistine would find some way to take her and marry her. Rahter than protecting her, he surrendered his wife even before anyone came along for her. What we see though, is that holy and godly men have sometimes been guilty of great faults and sin. Let those who stand take heed lest they fall.
• v8: He was detected by the king himself being intimate with his wife.
• v9-11: Abimelech charged him with wrongdoing, showed him how frivolous his excuse was and the severity of the potential consequences. To convince Isaac how groundless and unjust his reasoning was, Abimelech put him and his family under protection
  1) truth, in time, will be revealed
  2) one sin will often lead to many, and hence the beginnings of sin should be avoided
• v12-13: God's blessing upon Isaac - in the same year of the famine, Isaac reaped a hundredfold. God's economy is not the same as the world's economy. Where there is lack in the world, God's kingdom is one of plenty and abundance. "In times of disaster they will not wither; in days of famine they will enjoy plenty" (Ps 37:19)
• v14-16: The Philistines envied him, and had already shown ill-will by stopping up the wells his father had dug. This was done in spite and malice, because they would not leave them for the use of others. It was done contrary to the covenant of friendship they had made with Abraham. Even the king began to look upon him with a jealous eye, and expelled him out of their country.
• v17: Isaac, a peaceful and wise man, departed rather than quarrel.
• v18-21: He opened the wells his father had dug, dug new ones, and in digging met with much opposition.
• v22: Isaac lived peacefully, preferring quietness to victory. This was in contrast to Ishmael, who right or wrong, would hold what he had against all the world.
• v22-24: Isaac continued to remember God and His providence. God graciously appeared to him, reiterating His promise and allaying his fear and apprehension.
• v25: Isaac built an altar. The comfort and encouragement God's word brings should excite and quicken us to honour and devote ourselves to Him.
• v26-27: "When a man's ways are pleasing to the LORD, he makes even his enemies live at peace with him" (Prov 16:7) Isaac prudently and cautiously questioned Abimelech's sincerity in this visit.
• v30-31: Isaac was generous in forgiving - he freely entered into a covenant of friendship with Abimelech.
• v34-35: Esau's foolish marriage, in marrying two wives together, and in marrying Canaanites who were strangers to the blessing upon Abraham and subject to the curse of Noah. Esau neither desired the blessing (he despised his birthright!) nor dreaded the curse of God. It grieved his parents that he married without seeking their advice, and that he married the daughters of Hittites. Note that Abraham said that Isaac should by no means marry a Canaanite!
  

Gen 25: Death of Abraham, birth of Esau and Jacob. Esau despising his birthright

Abraham took another wife, but upon his death, left everything to Isaac and was buried together with his wife. Isaac and Rebekah had twins, Esau and Jacob. Esau, the older, despised his birthright, and was willing to give it up for a meal.

• v1-4: Abraham, although more than a hundred years old, was lonely after the death of Sarah and the marriage of Isaac. Hence (in desperation?) he turned to marriage to solve the loneliness and emptiness in his life, and apparently still had enough libido to bear six (SIX!!!) children
• v5-6: He handled his estate with great prudence, in accordance to the tradition of his day. Isaac was the heir of the promise and hence Abraham made him heir of his estate. He did this while he was still alive, also giving portions to the rest of his children and then sending them away from Isaac, to ensure that disputes would not arise after.
• v9: Isaac and Ishmael buried Abraham i.e. they were somehow reconciled.
• v11-18: Ishmael bore twelve sons, which in time populated Arabia (between Egypt and Assyria).
• v14: Mishma, Dumah, Massa. They mean hear, keep silence, and bear respectively. cf James 1:19 - Be quick to hear, slow to speak, slow to become angry
• v18: "And they lived in hostility toward all their brothers" - and this persists even until today
• v21: Jacob and Esau's births were prayed for. Rebekah remained barren for twenty whole years. Though the accomplishment of God's promise is always sure, it may not come as fast as we might like, so that our faith and patience might be exercised. Isaac did better than his father in this regard - he did not turn to a concubine, but he continued praying and petitioning God. Though God had promised to multiply his family, he continued praying while he did not see it come into being and did not give up. God's promises are not meant to supersede, but are to encourage us in our prayers. Those who continue in prayer, shall find that they do not seek in vain. (Isa 45:19)
  
• v22-23: Esau and Jacob were prophesied of before they were born. The commotion Rebekah felt inside her was extraordinary and made her feel uneasy, and hence she inquired of God. On thsi earth, there is the continual struggle between the kingdom of light and the kingdom of darkness; a struggle between man and the serpent; flesh and spirit.
• v23: The older would serve the younger. This was a concept unheard of in OT times, as in those days the oldest male child woluld inherit practically everything, leaving the scraps for the rest of his siblings. God dispensed His grace whichever way pleased Him, "not by works but by him who calls—she was told, "The older will serve the younger."" (Rom 9:12)
• v24-26: Esau was born rough and hairy, Jacob was born soft and tender. Yet Jacob's hand took hold of Esau's heel, signifying his pursuit of the birthright and blessing.
  
• v27-28: Jacob was a mummy's boy, Esau was an active, strong man, in whom his father was proud of.
• v29-34: The brithright was Esau's by providence but Jacob's by promise. Jacob desired the birthright, and took advantage of his brother's weakness to get it. Esau must have spoken disparagingly about the birthright, which would have encouraged Jacob to make this proposal. "See that no one is sexually immoral, or is godless like Esau, who for a single meal sold his inheritance rights as the oldest son" (Heb 12:16) For a simple lentil meal, he sold his entire birthright. He, the mighty hunter, was taken advantage of by Jacob, a weak and simple man. Again, God often chooses the foolish things of the world to shame the wise. The reason Esau gave for despising his birthright was downright ridiculous - "I am about to die" of hunger, after just a single day hunting. Hence his appetite had the mastery of him.
• The birthright was typical of spiritual privileges; hence we are all called the first born. Esau's undervaluing of his spiritual birthright was hence a great profanity; it signified his willingness to part with his interest in God and heavenly riches, all for the sake of temporal and instant gratification. Worse still, he showed no sign of repentance after satisfying his cravings. He used no means at all to get the bargain revoked nor made no appeal to his father about it.
  

Gen 24: Abraham's servant sent to find a wife for Isaac

The previous chapter told of Abraham burying his wife; this chapter tells of him marrying his son. As one generation passes away another generation comes.

• v1: Abraham started to think about marrying his son because he was old and well advanced in years.
• v3: He did not want his son to marry a daughter of Canaan (the cursed), but one of his own, because the Canaanites were cursed and degenerating into wickedness and would thus become a snare. Yet he would not allow his son to go back to his native land, lest he should be tempted to settle there. "If they had been thinking of the country they had left, they would have had opportunity to return" (Heb 11:15)
• v2-3: Abraham entrusted this important task to his oldest servant.
• v7: Abraham's faith in action: he put his fatih in a good God, remembering that God had wonderfully brought him out of his native land to prosper him. He also remembered the promise God had made and hence inferred that God would bless his endeavours to match his son in order to fulfil the promise.
• v12-14: Abraham's servant acknowledged God in prayer, petitioning for prosperity and good success. "Trust in the LORD with all your heart and lean not on your own understanding; in all your ways acknowledge him, and he will make your paths straight" (Prov 3:5-6). He knew that "a prudent wife is from the LORD" (Prov 19:14), and thus asked God for a sign.
• The answer to the prayer was
  speedy (v15 - before he had finished speaking)
  satisfactory (v16 - Rebekah was so well qualified that she answered all the characters he wished for)
• v26: Remember to thank God when He gives the breakthrough!
• v30: Laban was extremely hospitable and went out to invite the servant in, but not until he saw the ear rings and bracelets in his sister's hands. "A gift opens the way for the giver and ushers him into the presence of the great." (Prov 18:16)
  
• v31: The servant was thus pronounced blessed of the Lord
• v33: The servant was intent upon his business. The doing of our work and fulfilling of what God has set for us to do takes precedence over our material comforts and necessary food: work was Jesus' meat and drink. ""My food," said Jesus, "is to do the will of him who sent me and to finish his work" (John 4:34)
• v45: "before I finished praying in my heart" -not out loud, hence removes any possibility that Rebekah had decided to humour the servant and play along if she had heard his prayer
• v50: Rebekah's family did not object distance of place, Abraham's forsaking them, his having no possession of land, nor the questioning the servant's integrity. They decided upon it because it was "from the Lord".
• v52: Abraham's servant made a thankful acknowledgement to God. As we pray without ceasing, we should in everything give thanks.
• v54: The servant did not linger or delay his return from business at home.
• v60: When you enter into a new season, do you by prayer ask for the blessing and grace of God?
• v64-65: Rebekah alighted her camel and took a veil and covered herself, in token of humility, modesty and subjection.
• v67: It was three years since Isaac's mother's death, yet he was not till now, comforted.
  

Gen 23: Death of Sarah

Sarah died at the age of 127 in Kiriath-arba. Abraham bought a cave from Ephron and buried Sarah there.

• v2: Abraham mourned and wept over Sarah as he lamented the loss of his wife. Even as we lament and mourn the death of our loved ones, we still maintain hope through the grace that concerns them and ourselves
• v3-4: "All these people were still living by faith when they died. They did not receive the things promised; they only saw them and welcomed them from a distance. And they admitted that they were aliens and strangers on earth." (Heb 11:13) Abraham had to ask for property to bury his wife, because he was an alien in the land and hence God "gave him no inheritance here, not even a foot of ground" (Acts 7:5).
• v5-6: Abraham humbled himself before the Hittites; the Hittites responded by calling him a mighty prince, for those who humble themselves shall be exalted.
• v7-9: Abraham returned his thanks for their offer with all respect. He did not covet the cave, but desired to obtain it through fair and honest means, appealing to the other Hittites to help him make his request to the owner.
• v10-11: Ephron freely gave Abraham the land.
• v12-13: Abraham refused Ephron's kind offer, resolving to give him the full value, not in pride, but because he was able to pay and hence would not take advantage of Ephron's generosity.
• v15: Ephron would rather oblige his friend than to have the money.
• v16-17: Prudence, and justice, directed Abraham and Ephron to be fair and open in their dealing, and hence the bargain was made publicly before all the neighbours. Though all the land of Canaan was Abraham's by promise, yet, the hour of his possessing had not yet come, and so he paid for it in full.
• A burial place was the first and only spot of ground Abraham possessed in Canaan while he was still alive. Compare this to the cities that Cain and Nimrod possessed and built. Are we building up cities and storing up treasures here on earth, or do we possess a burial place, to be a constant memorandum of death to ourself and to the flesh?
  

Gen 22: Abraham's faith and obedience tested by God, who told him to sacrifice Isaac.

God after a time told Abraham to sacrifice his only son, Isaac, in order to test him. As Abraham obeyed, an angel stopped him. God provided another sacrifice and renewed the covenant and blessing upon Abraham.

• v1: Despite Abraham's close walk with God, after all the exercises of faith he had to go through, he was tried once more. Just as life was beginning to feel secure and when the promise was finalling becoming reality in the natural, another storm hit. " stand firm; When I felt secure, I said, "I will never be shaken." O LORD, when you favored me, you made my mountain but when you hid your face, I was dismayed" (Ps 30:6-7). The word "to test" is found in eight other instances in the Old Testament where God is said to be the tester. The context usually shows the testing stemmed from concern over Israel's obedience to God's commands, where the issue was the fear of the Lord and whether the individuals tested were willing to obey God with all their hearts and souls. God hence tested Abraham to know his heart, to demonstrate in action what Abraham claimed to have - his faith. Testing is one of the means by which God builds us up - only after we have been preserved, proved, purified and disciplined can we move beyond situations, strengthened in faith for what lies ahead.
• v2: The test itself was an astonishing demand to offer Isaac as a human sacrifice. This in no way is God approving of human sacrifice, which the prophets condemned (eg. Jeremiah, Ezekiel). The law clearly prohibited the sacrifices of individuals (Lev 18:21). And yet, if God had wanted it, we cannot question Him otherwise. To reject God's right to ask for life under any conditions would be denying His sovereignty and also questioning His justice in providing His own sacrifice (in Jesus) as the central work of redemption. God owns all life and hence has the right to give and take as He wills, but He chose to outlaw human sacrifice. God at no point intended that His command be executed. His purpose was simply to test Abraham's faith.
• The test itself can be seen as a foreshadowing of the sacrifice that Jesus, the last descendant of Isaac, the fulfilment of the promised seed, would accomplish. John 8:56: "Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad".
• v3: Abraham heard, and was quick to obey, even though God did not give a reason for it. True faith and obedience does not question God. "Faith does not demand details. So stop discussing with God your issues when God says “Do it, Just Do It!”" (Bishop TD Jakes). He could have asked: "God, what profit is there in his blood? How would this be in line with Your promise? How could I fave my wife again after she knows that I had killed our son? What would all the Egyptians and Canaanites say? What would they say about You being a loving and merciful God?"
• v3-6: Each step of the journey required another intentional step of faith and obedience to keep moving forward towards the heartbreaking moment Abraham knew he had to endure.
• v7: "where is the lamb?" The fire (God's spirit and assurance) is ready, the wood (instituted ordinances to kindle our passion) is in place, but is the lamb, our heart, our lives, ready to be offered up to God as a living sacrifice?
• v8: "God Himself will provide the lamb". Christ, the great sacrifice of atonement, was of God's providing. God Himself paid the ransom when no person could find a lamb for that burnt offering.
• v9-10: Abraham applied himself to the completing of his task. Isaac could have struggled with his aged father and won, but he subitted and allowed himself to be bound. Having bound his son, Abraham had to resolutely forget his role as a father, and take on the role of a sacrificer. This was an act of faith and obedience, even though with that one swipe of the knife he would, in his mind, extinguish his beloved son, Sarah's laughter, the heir of promise. This is the same thing that God the Father had to endure when He deliberately sent Jesus down to the earth. We are called to live faith filled lives, and to part with all for Christ.
• v11-12: The command to offer Isaac was intended only as a test, and Abraham is honoured and applauded for being righteous and fearing God.
• v13: Abraham's words came into being - god Himself provided a lamb. The lamb was sacrificed instead of Isaac, Jesus was sacrificed in our stead.
• v14: Jehovah Jireh = The Lord will provide. God is a God of deliverance.
• v15-19: Abraham's obedience was graciously accepted, and God renewed and ratified His covenant with him. "The promises were spoken to Abraham and to his seed. The Scripture does not say "and to seeds," meaning many people, but "and to your seed,"meaning one person, who is Christ" (Gal 3:16)
• v20-24: A short genealogy of Abraham's brother Nahor was recorded to make way for the following story of the marriage of Isaac to Rebekah, who was from this family.
  

Gen 21: Birth of Sarah's son Isaac, Hagar and Ishmael mistreated and sent away, Abraham's and Abimelech's treaty

Isaac, the promised child, was born to Sarah and Abraham. Possibly due to jealousy, Ishmael was mocking of Isaac and as a consequence, he and his mother were sent away. "These things may be taken figuratively, for the women represent two covenants" (Gal 4:24)

• v1-2: God did as He had promised. Abraham was a hundred years old when he had Isaac. Sarah's womb was as good as dead, but the Word of God spoke life into being and a miracle occurred.
• v3-4: Abraham remained obedient to God and named his son as God directed.
• v6: Bearing a son filled Sarah with joy, and she acknowledged that it was only by God's grace and provision that she was able to conceive. Others would also laugh and rejoice in this instance of God's power and goodness, and be encouraged to trust in Him
• v7: Sarah was filled with wonder at the miracle that God had bestowed upon her, because God had been "able to do immeasurably more than all we ask or imagine, according to his power that is at work within us"(Eph 3:20)
• v8: The promised child grew; likewise as we are born again of the spirit must grow and increase of God.
• v9: Ishmael, fourteen years older than Isaac, mocked him. "At that time the son born in the ordinary way persecuted the son born by the power of the Spirit. It is the same now" (Gal 4:29). It is a warning that those who will live godly lives will be persecuted and mocked.
• v10: Notice that Sarah would have allowed Ishmael and Hagar to stay if Ishmael had not caused a disturbance and grief to Sarah. Likewise, none are rejected and cast out from God but those who have first deserved it.
• "Get rid of that slave woman" - it is quoted in gal 4:30 as if it had been spoken by a spirit of prophecy, even though it seems to have been spoken in a moment of anger. Paul describes it as the sentence passed on those born after the flesh and not born again i.e. those who reject the gospel promise. This was particularly referring to the rejection of the unbelieving Jews, who although were Abraham's seed, did not submit to the new covenant, choosing instead to mock and persecute the church.
• v11: Abraham was torn and grieved that Ishmael had given such a provocation.
• v12: God told Abraham what His will was. When in doubt, seek God! (: God set the matter before Abraham, and explained that the casting out of Ishmael was necessary to the establishment of Isaac in the covenant, because Isaac the promised son must be the father of the promised seed, through whom Christ and the church must descend (as Paul explains in Rom 9)
• v13: One cannot say that God was favouring one child over the other. He blessed Ishmael, and by promising to make him a great nation too, hence implied that His Hand would cover and protect Ishmael. The only reason that covenant blessings were to be given to Isaac alone was because God in His divine purpose needed it to be so to pave the way for the Messiah.
• v14: Abraham was swift to obey and act.
• v15-16: Ishmael and Hagar, away from the promise, were reduced to great distress as they wandered in the wilderness.
• v17-18: God appeared in the midst of distress, and sent an angel to comfort her. The angel assured her that God hears, and hence called her to lift up her son. No matter how far we wander into the wilderness, God hears our cry, and this knowledge of God's readiness to help us must quicken our endeavours to get up and keep going.
• v19: God opened Hagar's eyes, and she saw a well of water. Are you going to allow God to open your eyes to see His provision and His wells of grace?
• v20: God's presence never left Ishmael
• v21: Ishmael settled in the desert, and took up the wilderness of the world.

Abraham and Abimelech made a treaty.

• v22: Abimelech proposed the treaty, and was induced to it because he observed God's favour to Abraham
  "Give me a sign of your goodness,
  that my enemies may see it and be put to shame,
  for you, O LORD, have helped me and comforted me." (Ps 86:17)
• v24: Abraham consented to the treaty, and did not shy away from giving assurances
• v25: "If your brother sins against you, go and show him his fault, just between the two of you. If he listens to you, you have won your brother over" (Matt 18:15). Abraham chose to settle a matter of dispute at that moment.
• v27-31: Abraham gave a generous gift to Abimelech in token of friendship, and ratified the covenant by an oath, so that they might always remember it.
• v33: Even though Abraham was an alien in the land, he professed his religion openly, calling on the name of the Lord in the grove he planted.
  

Gen 20: Abraham's fear and lack of faith in God's protection again putting Sarah in danger in Gerar

Abraham shows again, his cowardice and failure to trust God and protect his wife's dignity once more. Yet again, God has to supernaturally intervene to restore his wife to him.

• v1: Abraham left Mamre, where he had resided for nearly twenty years
• v2: Yet again he sinned in denying his wife (cf 12:13) hence exposing her chastity and honour, which he ought to have protected. Godly men may not only fall into sin, but relapse through temptation and weakness of the flesh. The cure then is to "Return, faithless people; I will cure you of backsliding." (Jer 3:22). His fear and cowardice is even more astonishing when we remember that only a couple of months have passed between Abraham moving to Gerar and God promising him a son.
  
• v3: God revealed Himself through a dream and warned Abimelech that he was in danger of death and sin.
• v4-5: Abimelech pleaded ignorance, for Abraham and Sarah had both lied to him about their status. He pleaded in confidence, because his conscience bore witness to his integrity, that although cheated into sin, he did not willingly nor knowingly sin against God. "if our hearts do not condemn us, we have confidence before God" (1 Jn 3:21)
• v6: God accepted Abimelech's plea, but also let him know that he was kept from sin merely by God's hand upon him. Abimelech was hence kept from doing wrong; Sarah was kept from doing and suffering wrong. We are kept pure not by our wn effort, but through God's grace and influence in our lives.
• v7: God told Abimelech to make restitution, now that he was better informed. If we entered sin through ignorance, this will not excuse our knowingly persisting in it. The consequences were set forth and made clear to him, because "Anyone who does wrong will be repaid for his wrong, and there is no favoritism" (Col 3:25). Just as Abraham was accessory to Abimelech's sin, Abraham was hence obliged in justice to pray for him.
• v8: Abimelech took the warning seriously and started to make amends "early the next morning", as soon as he could. He, as one truly afraid of sin and its consequences, shared this warning with all his officials, that they too would be awakened and brought to holy fear.
• v9: He called Abraham and reasoned with him. He told Abraham of the injurywrong that had been done to him, and showed his resentment of it in a calm and dignified manner. Abraham was then charged with doing something unjustifiable, in disowning his marriage, but at no time did Abimelech insult him or call him a liar.
• v10: Abraham's suspicion of Abimelech's character was a great affront to him
• v11: Abraham quite unjustifiably thought within himself that Gerar had no fear of the Lord.
• v12: He made a further excuse by making it out that Sarah was technically his sister. But to those whom he said "she is my sister" would have understood that she was his sister and not his wife. Abraham hence had the intention to deceive.
• v14-15: Despite being wronged, Abimelech showed much kindness, generosity and grace to Abraham.
• v16: The silver was not for repayment, but to show Abimelech's sincerity. When the Philistines resotred the ark after being plagued for detaining it, they too sent a present with it. The law decreed that when restitution was made something should be added to it.
• v17-18: Abimelech's kingdom was healed after Abraham prayed for him, not before. God healed Miriam, when Moses, whom she had insulted, prayed for her.
  

Gen 19: Sodom destroyed, Lot and his daughters rescued by the angels; Lot's daughters having children for him in desperation

2Pet 2:6-8: "he condemned the cities of Sodom and Gomorrah by burning them to ashes, and made them an example of what is going to happen to the ungodly; and...rescued Lot, a righteous man, who was distressed by the filthy lives of lawless men"

• v1: The two angles sought out Lot, the only good man in Sodom. He sufficiently distinguished himself from the rest of the neighbours, and greeted and bowed down to them with utmost respect.
• v2-3: Like Abraham, Lot was hospitable, and even when the angles declined his invitation, pressed upon them greatly that they went with him. In Abraham's and Lot's time, motels and inns in towns were not common place, and travellers would usually wait in the square in the evening, where it was custom and expected that at one of the townsfolk should take them in.
• v4-5: "all the men" in the city surrounded Lot's house. Here it is made plain that they were all wicked, old and young. It was a most unnatural and abominable wickedness that they set themselves upon, one that still bears their name i.e. sodomy. And hence "Because of this, God gave them over to shameful lusts. Even their women exchanged natural relations for unnatural ones. In the same way the men also abandoned natural relations with women and were inflamed with lust for one another. Men committed indecent acts with other men, and received in themselves the due penalty for their perversion." (Rom 1:26-27)
• v6-8: Lot went out and spoke to them civilly, calling them friends, and appealing with them. He unadvisedly and unjustifiably offered to prostitute his two daughters with them. This might be less astonishing in the context of the time, when women (wives and daughters) were regarded as objects and possessions. Also, a man's hospitality was regarded as the ultimate test for a man's character. Taking a stranger into your house to have a meal implied that the stranger had come under one's household's protection, even at personal risk to the host. Hence Lot, perhaps corrupted in his thinking by being among the Sodomites for so long, felt bound by the laws of hospitability and the protection of his house which his guests were entitled to, that he overlooked his own daughters' safety.
• v9: The men of Sodom ridiculed and threatened Lot, and hence led to their own destruction by refusing to listen to godly counsel "A man who remains stiff-necked after many rebukes will suddenly be destroyed—without remedy" (Prov 29:1)
• v10-11: Nothing less than the power of an angel could save Lot out of the wicked hands of Sodom. The Sodomites were blinded, to put an end to their attempt, and to disable them from pursuing it.
• v12-13: Angels are ministers of God's wrath for the destruction of sinners, as well as of His mercy for the deliverance of the godly. Lot was given notice of Sodom's ruin, not only to prepare himself, but so that he could give notice to his friends and relations, that they might be saved along with him. Likewise, when we first receive the good news of salvation, we are to do all we can for the salvation of those around us. Notice also, that the angels did not ask if he knew any righteous ones in the city fir to be spared (there were none!), but they asked what relations he had, that whether righteous or unrighteous, they might be saved with him.
• v14: Lot went out to speak to his sons-in-law, implying that they, as part of the entire town of men, were right outside his door. Yet his sons-in-law thought perhaps that Lot, terrified by the rest of the Sodomites, was babbling. It is either that Lot's sons-in-law were not blinded (for if they were they should be afraid that God might ahve further punishment), or if they were not blinded, did not know God and hence did not believe in His wrath and judgement.
• v15:Though there were not ten righteous men in sodom, there was one righteous man who was delivered.
• v16: God's mercy, that when Lot hesitated, the angels took his hands and led him away. Many under conviction about their fallen spiritual state, seeing the necessity of change, fail to make haste and take action, foolishly lingering in sin for just that little longer.
• v17: Lot was told to flee, to not look behind, and to place as much distance between himself and Sodom as he could. These too are the commands given to those who through grace are saved from sin: to not return to sin, to not rest in the world (staying in the plain), and to reach towards Christ and heaven (escaping to the mountain)
• v18-22: God had a place of refuge for Lot, but Lot begged for a city of refuge, one of his own choosing. He petitioned upon the smallness of the place, hoping that it would not be as bad as the rest. In contrast with Abraham's intercession for Sodom, Lot's intercession was from self-interest, to show how the fervent prayer of a righteous man prevails. Sodom's ruin as suspended until he was safe, for God takes care to ensure the preservation of His people - "Do not harm the land or the sea or the trees until we put a seal on the foreheads of the servants of our God" (Rev 7:3)
• v24: On the wicked he will rain
  fiery coals and burning sulfur;
  a scorching wind will be their lot (Ps 11:6)
• v25: An utter and irreparable ruin, as a punishment to sin, it was designed to reveal the wrath of God against sin in all ages. It is typical of the vengeance of eternal fire, and hell is often represented by a burning lake of fire and brimstone.
• v26: "It will be just like this on the day the Son of Man is revealed. On that day no one who is on the roof of his house, with his goods inside, should go down to get them. Likewise, no one in the field should go back for anything. Remember Lot's wife!" (Lu 17:30-32). Lot's wife looked back, and hence disobeyed an express command (similar to Adam's transgression). It stemmed out of a longing for her house and goods in Sodom, showing an inclination to go back (i.e. to head back to apostasy after having just before renounced the world). Hence Paul reminds us: "But one thing I do: Forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus" (Phil 3:13-14)
• v27-29: Abraham returned to the place where he stood before God
• v30-38: Lot was frightened out of Zoah, probably because it was a refuge of his own choosing and hence could not trust his safety in it. He decided to go to the mountain, rather than return to Abraham and put himself under his protection. (pride?) He went to the mountain, where God had originally appointed for his shelter, and was reduced to living in a cave in solitude with his two daughters.
  
  

Gen 18: The three visitors appearing before Abraham and promising that Sarah would have a son the next year; Abraham pleading with the LORD for Sodom

God appeared to Abraham yet again, this time to give a time frame to the promised seed. God also made known to Abraham His plans to destroy Sodom, which was wicked beyond measure.

• v1-2: Three men, Yahweh and two angels, appeared before Abraham. (three men = "The Lord" staying behind to speak with Abraham (Gen 18:17), and the "two angels" who headed to Sodom and arrived there in the evening (Gen 19:1)
• v2b: "he ran to meet them . . .When the visitor is an ordinary person, the host merely rises; but if of superior rank, the custom is to advance a little towards the stranger, and after a very low bow, turn and lead him to the tent, putting an arm round his waist, or tapping him on the shoulder as they go, to assure him of welcome." (Jamieson, Fausset, and Brown's Commentary by Zondervan)
• v3-5: Abraham proved extraordinarily hospitable. He did everything for his guests that Oriental hospitality could suggest according to the custom of his day. These were men he did not know, yet he was welcoming, complaisant and respectful.
• v6-8: Although the patriarch, with many servants to do his work, Abraham took it upon himself and his wife to serve his guests personally, standing near them under a tree as a servant while they ate. Christ himself has taught us to wash one another's feet, in humble love.
• v9: The heavenly beings took care that Sarah should be within hearing. She was to conceive by faith, and hence she had to hear the promise firsthand. In Abraham's time and culture, women did not sit at meals with men (especially strangers/guests), but confined themselves in the tent.
• v10: The promise was renewed, and this time a time frame was set. The promises of the Messiah were often repeated in the OT, for the strengthening of faith of the people.
• v11-12: Sarah could not find in her heart to believe it, and hence laughed. Notice that human improbability often sets up in contradiction to divine promise; the objections of sense and what is rational tend to stumble and puzzle true believers who are not firmly grounded in faith.
• v13-14: God reproved Sarah's lack of faith, despite her hospitably entertaining the guests, just as Jesus reproved Martha in her own house. God takes offence at our unbelief and distrust, that our belief in what is rational and 'makes sense' overrides what He has promised. Here we see God's response and rebuke - "Is anything too hard for the Lord?"
• v15: Sarah foolishly attempted to conceal her fault from a God who is all-seeing and all-knowing, which God directly rebuked.
• v16: God is also a God to whom vengeance belongs: He set His face against Sodom in wrath.
• v17-21: God made His resolution to make known to Abraham His purpose concerning Sodom because he was a friend and favourite of God. "The LORD confides in those who fear him; he makes his covenant known to them" (Ps 25:14)
• v19: Abraham, as head of his household, was charged with directing his children and his household to do right. He, as the head, would be held accountable for what those under him were doing.
• v20: The sin of sodom cried aloud to heaven for vengeance.
• v21: It was not as though God had no idea what was going on and really needed to go down to see it for Himself, but it was to show the incontestable equity of all His judical proceedings, and to set an example for those in authority to enquire into the merits of a cause with utmost diligence before passing judgement.
• v23: Communion with God is kept up through the word and through prayer. God revealed to Abraham His purposes, and now Abraham took the opportunity approach and intercede on Sodom's behalf. When we pray and intercede, we approach God's throne in confidence and petition according to and in line with His Word.
• v23-25: Abraham believed in God's justice, that He would not treat the righteous and wicked alike, and sweep away the righteous along with the wicked. His prayer was a prayer of faith: faith in the righteousness of God, and a prayer of humility: a deep sense of his own unworthiness, amazed at the liberty God graciously allowed him.
• v30: "May the Lord not be angry". Abraham dreaded God's displeasure, but remember that we are dealing with God and not man, and that "the prayer of the upright pleases Him" (Prov 15:8)
• v28-32: Abraham's confidence of God's grace is highlighted here, as He boldly advanced upon God's concessions, again and again. As God granted much, he still begged for more mercy. The question is the, why did Abraham leave off asking when he had already prevailed to get the place spared if there were ten righteous in it? Perhaps God restrained his spirit from asking any further because He had already determined its ruin: "So do not pray for this people nor offer any plea or petition for them; do not plead with me, for I will not listen to you" （Jer 7:16)? ><
• v33: God and Abraham went their own ways. Visions of God are not constant, for we live by faith and not by sight.

Gen 17: God establishing an everlasting covenant with Abram, promising him a son and renaming him and Sarai

Abram was made the man of the covenant and promise. God promised that he should be the father of many nations through a son borne by Sarai, that He would be God to his seed, and would give them the land of the Canaanites. The seal of the covenant was circumcision.

• v1: More than thirteen years had passed since the initial promise of a descendant was made to Abram. This was perhaps to correct Abram's hasty marrying of Hagar and attempting to take matters into his own hands. Abram and Sarai were both older, and hence Abram and Sarai's faith would be tried, and God's power in this matter might be more magnified.
• God appeared and identified Himself as "God Almighty", or El-Shaddai. It bespeaks of the almighty power of God as an avenger, and as a benefactor who is sufficient. Some old translations render the verse as "I am God all-sufficient".
  
• v3: Abram fell on his face in the presence of God, as one overcome by the brightness of divine glory, as one in reverence and humility as he realised his unworthiness to be before God, as one worshipping and giving glory to God.
• v4: "As for me" - God, after declaring Himself, states that the covenant is one of His initiative, not man's.
  
• v4b: All believers in every age are looked upon as his spiritual seed, that he is the father of the faithful, and it is in light of this that we understand "the promise comes by faith, so that it may be by grace and may be guaranteed to all Abraham's offspring—not only to those who are of the law but also to those who are of the faith of Abraham. He is the father of us all. As it is written: "I have made you a father of many nations."He is our father in the sight of God, in whom he believed—the God who gives life to the dead and calls things that are not as though they were." (Rom 4:16-17).
• v5: Abram's name (Abram = exalted father) was changed to Abraham (= father of many). All believers too, have a new name (Rev 2:17: To him who overcomes, I will give some of the hidden manna. I will also give him a white stone with a new name written on it, known only to him who receives it) from God (Eph 3:15: from whom his whole family in heaven and on earth derives its name). The God who calls things that are not as though they were hence gave Abram a name which signified his promise, to encourage and confirm his faith.
• v7: The covenant was established, not to be altered or revoked, and was promised not only to Abraham but with his seed. The covenant of God's grace is everlasting, and it is transmitted with the seal of the Holy Spirit by which we are inwardly circumcised.
• v8: As the land of Canaan was secured to the seed of Abraham according to the flesh, so heaven is secured to all his spiritual seed by a covenant.
• v9-10: The covenant itself is called the "covenant of circumcision" (Acts 7:8). It was the covenant which Abraham and all his descendants must keep, as a copy or counterpart, as a sign and "seal of the righteousness that he had by faith" (Rom 4:11). Thus it not only confirmed the promises which were God's part of the covenant, but had with it an obligation upon Abraham and his seed to fulfil their own part of the covenant: to not only accept it, but to put away corruption of the flesh and observe all of God's commands.
• Circumcision was bloody, for all things by the law were purged with blood. Thank Jesus that by the shedding of His blood, all such ordinances are now abolished, and circumcision therefore gives way to baptism."In fact, the law requires that nearly everything be cleansed with blood, and without the shedding of blood there is no forgiveness"（Heb 9:22)
• Circumcision was of the foreskin, a part not exposed to the outside, for as Paul says, true circumcision is on the inside, not based on outward appearances.
• v14: The contempt of circumcision was a contempt of the covenant, hence the severe penalty.
• v15-16: God, years after telling Abraham that he would have a son, now told him that he would have a son by Sarai. The change of Sarai's name to Sarah, now signified a change from "my princess" to "a princess".
• v17: Abraham expressed great humility on the outside, but inwardly he laughed and thought God's promises impossible.
• v18: He hence spoke up for Ishmael, his son, making known his requests. (Phil 4:6: Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God). Yet this request might have stemmed from his unbelief that Sarah would be able to bear a child at the age of ninety, thinking that if Ishmael was the one blessed, all questions and worries he had regarding a heir would be answered.
• v19, 21: Isaac means "he laughs". Although Abraham laughed inwardly, God knew, and hence here was his rebuke, to be reminded forever for his lack of faith. God's answer to Abraham was a "yes", but He reiterated that the covenant blessings were to be reserved for Isaac, and that nothing would change His ultimate plans.
• v20: Common blessings were secured to Ishmael, to multiply him.
• v23-27: Abraham's obedience to the law of circumcision. He did as God had said without asking why. God's will was not only a law to him, but a reason. We need to be at the level of obedience where God's will is not only what we live by, but is also the reason we live for. Abraham also circumcised himself and his entire household speedily, on the same day. "I will hasten and not delay to obey your commands." (Ps 119:60)

Gen 16: Abram sleeping with Hagar, who conceived Ishmael and was mistreated by Sarai. She ran away, but was told to return by an angel

The chapter focuses on Hagar, an Egyptian servant probably bestowed upon Abram by Pharaoh.

• v1: Sarai had not yet borne Abram any children
• v2-3: Sarai was an agreeable and dutiful wife, and asked Abram to marry Hagar. What Sarai did was in accord with the practice and culture of that day (for example, the Code of Hammurabi, Nuzi, Alalakh and Mari tablets all provide for exactly the very eventuality listed in Scripture) - a barren wife could be credited with children that her maidservant bore to the wife's husband. Abram was wrong to go along with his wife's proposal, for it showed that he thought he could help God fulfil the divine promise regarding the "seed" by engaging in polygamy. It is parallel to the inaccurate and often quoted saying "God helps those who helps themselves". At the creation of the first couple, God had stated a strong case for monogamous relationships - that two, and two only, would become one. Proverbs 5:15-23 encourages monogamy through the allegory of drinking water from one's own well (figure of speech for sex within a monogamous marriage)
• v4: The consequences of Abram's sin and marriage to Hagar. Sarai was despised and hence provoked. Hagar looked with scorn upon her mistress, probably boasting of the prospect she had o bringing an heir to Abram, being more favoured by heaven and likely to be more loved by Abram. Hagar, the servant, when favoured and advanced, grew haughty and insolent, and forgot her place and origin.
• v5: Sarai unjustly charged Abram with her hurt, saying that he was responsible for her suffering. She was unreasonably jealous, and rashly appealed to God in the case, as if Abram had refused to right her. Thus Sarai, in her passion, spoke as a fool - she was the one who had given her maid to Abram in the first place
• v6: Abram's gave in meekly to Sarai. Though Hagar was Abram's wife too, he would not protect her in any thing that was disrespectful to Sarai. "A gentle answer turns away wrath, but a harsh word stirs up anger" (Prov 15:1). Sarai mistreated Hagar, and dealt harshly with her, and Hagar in her pride, fled and left. She avoided her wrath for the present, forgot the wrong she did to her mistress, and that she herself had first given the provocation by despising her mistress. To sum up the story - bitter cat fight between two bitchy females! ^^
• v7: Hagar was stopped only after she had wandered out into the wilderness, and next to a spring, probably to refresh herself. God brings us into a wilderness, and there he meets with us: "Therefore I am now going to allure her; I will lead her into the desert and speak tenderly to her." (Hos 2:14)
• v8: The angel addressed her as "Hagar, Sarai's maid", to humble her and as a reubke to her flight. The two pertinent questions posed "where have you come from" and "where are you going" is a reality check for us. In times that we fall, we would do well to remember not only where we have fallen from, but what we are falling into.
• v9: The angel sent her back with advice and counsel, telling her to humble herself and submit.
• v10: He sent her back with an assurance of the mercy God had for her.
• v11: Hagar was assured of a safe delivery, and that of a son, which Abram desired. Ishmael means "God will hear", for God heard, and hence responded. "Yet you heard my cry for mercy when I called to you for help." (Ps 31:22)
• v12: Here we have the prophecy, that the descendants of Ishmael would be a great people, but yet would not be part of the covenant. The character of the child would be wild, brash, bold, untamed, and would live in strife and in a state of war, yet continue to live in safety and hold his own ground.
• v13-14: Hagar repented upon the appearance of God to her. She acknowledged that God is an all seeing God, a God who came out to meet her in the wilderness, and yet did not meet face to face but rather saw the back of.
• v15-16: Hagar did as the angel commanded

Gen 15: God's promise of an heir and many descendants to Abram. "Abram believed the Lord, and he credited it to him as righteousness"

The previous chapter mentions Melchizedek, a Canaanite who not only shared belief and worship in the same God as the Semitic Abram but who pronounced a blessing on the patriarch whom God had already blessed. This is similar to Jethro in Ex 18, a Gentile Midianite who worshipped the same God Moses did. God in the Old Testament was also calling out a people for His own from among the Gentiles. Melchizedek is set apart from anyone in the Bible, and allows him to function as a symbol of eternity. His unique priesthood foreshadows the eternal and universal priesthood of Christ, explaining also how the Messiah could come from the promise line of Abram (through the tribe of Judah) and be a priest as well as a prophet and king. Jesus could not have come from two tribes (Judah -> king, Levi -> priest), and hence became a priest not on the basis of his ancestry but on the basis of the power of an indestructible life (Heb 7:16). In this chapter, God came to Abram in a vision with a promise of many descendants and the land of Canaan as his estate.

• v1: God made this treaty with Abram after his courageous and generous act that was motivated neither for power, fame nor reward. He showed favour to people, and hence found favour with God. God spoke directly to Abram and in a timely fashion told Abram not to fear, lest the four kings should rally again. And so God told him, and us, to "not be afraid...[for] I am your shield, your very great reward", assuring us of our safety and happiness. God Himself is a shield to His people to secure them from evils, and not only will we find comfort, we will find great joy. Abram had generously refused the rewards offerred by the king of Sodom; here God comes and says that He is not only the rewarder but the reward.
• v2-3: "I pour out my complaint before him; before him I tell my trouble" (Ps 142:2). Abram's repeated complaint to God, and not of God, his opening of his burdened spirit to a faithful and compassionate God. At that point, God had already told him that He would make him a great nation (Gen 12:2), and his seed as the dust of the earth (Gen 13:6), but He had not mentioned whether his seed should be begotten or adopted. Hence with one eye on the great blessing, Abram felt that everything else was nothing to him if he could not have a child and see the great promise come to pass.
• v4-5: God addressed and answered his prayers and concerns. Abram asked for a child, but God promised that his descendants would be numerous like the stars, for God gives "exceeding abundantly above all that we ask or think" (Eph 3:20).
• v6: "Abram believed the Lord, and it was credited to him as righteousness". No one explains this verse as well as Paul, who says: "Against all hope, Abraham in hope believed and so became the father of many nations, just as it had been said to him, "So shall your offspring be." Without weakening in his faith, he faced the fact that his body was as good as dead—since he was about a hundred years old—and that Sarah's womb was also dead. Yet he did not waver through unbelief regarding the promise of God, but was strengthened in his faith and gave glory to God, being fully persuaded that God had power to do what he had promised. This is why "it was credited to him as righteousness." The words "it was credited to him" were written not for him alone, but also for us, to whom God will credit righteousness—for us who believe in him who raised Jesus our Lord from the dead. He was delivered over to death for our sins and was raised to life for our justification" (Rom 4:18-25) Paul quotes this verse twice (Rom 4:3, Gal 3:6) to stress how Abram believed in God, received and embraced divine revelation, and hence upon this score he was accepted by God: it is faith in God's grace that makes us righteous, without the works of the law.
• v7: God, the Lord Jehovah, brought Abram out of Ur of the Chaldees, for a higher purpose - to give him a land to possess as an inheritance.
• v8: Abram desired a sign, not because of distrust in God's power (he'd just been credited for his faith in the previous verses! =p), but he desired a sign to enable him to face an hour of temptation, when his faith might be tested. Hence his cry was Lord, help me against my unbelief.
  
• v9-11: God gave Abram a sign upon a sacrifice, rather than some extraordinary sign from heaven. He required not just any sacrifice, but wanted three animals, each three years old, at their full growth and strength i.e. the best; something that would cost Abram. Even with that compliance, God did not appear immediately (until fowls came down upon the carcasses), and the ever watchful Abram drove them away. How closely do we watch our spiritual sacrifices, that nothing comes down upon them to render them unfit for God's acceptance?
• v12-16: The prophecy came in a "thick and dreadful darkness", to strike an awe upon Abram's spirit, and foreshadow the prophecy itself. They must first be in the darkness of Egyptian slavery, then enter with joy into the promised land.
• v15: God told Abram that he should not live to see the land in the possession of his family, but on the positive side, he would also not live to see the troubles that would come upon his seed. "The righteous perish, and no one ponders it in his heart; devout men are taken away, and no one understands that the righteous are taken away to be spared from evil." (Isa 57:1)
• v17: The sign Abram yearned for was given at last when it was dark
  - smoking furnace: affliction of Abram's seed in Egypt. They were labouring in the fire, the iron furnace (Deu 4:20), to be "tested...in the furnace of affliction" (Isa 48:10), smoke and darkness around them so that they could not see the end of their troubles.
  - blazing torch: comfort in affliction, "salvation like a blazing torch" (Isa 62:1)
  - the passing of the furnace and torch between the pieces consumed and completed the sacrifice and was the confirmation of God's convenant.
• v18-21: God specified the boundaries of the land intended to be granted.
  

Gen 14: Lot taken captive after the kings went to war, then being rescued by Abram. Abram blessed by Melchizedek

This is the first recorded account in scripture of a war, during which Lot was captured, and rescued by Abram.

• v1-11: The war was due to the revolt of the five kings from under the government of Kedolaomer. The Sodomites, descended from Canaan, whom Noah had pronounced a servant to Shem (from whom Elam descended), were beginning to see that prophecy fulfil, and hence rebelled, attempting to shake off the yoke and retrieve their liberty.
• v12: Lot was taken captive, together with his goods. The kings who took him considered him alike and involved with the Sodomites, despite him being a righteous man. "Therefore come out from them and be separate, says the Lord" (2 Co 6:17). It was hence Lot's foolishness for making a settlement there in Sodom, for if he shared in its riches, he would share in its downfall too.
• v13-14: Abram's only military engagement, prompted by a desire to save his relative. Abram armed and prepared his trained servants, showing his pre-existing readiness to do battle. His relationship with his neighbours made them willing and ready to go with him.
• v15: Notice that Abram only had 318 men with him, and yet he was able to show great courage in spite of the obvious disadvantages he lay under. He attacked at night, when least expected, and had a strategy put in place.
• v16: Abram, who ventured in a good cause, with a good heart, prevailed under the special protection of a good God. Despite Lot having quarrelled with him, Abram saved Lot, taking the opportunity to give a real proof of his sincerity of his reconciliation. Abram rescued the rest of the captives for Lot's sake, even though they were strangers and exceedingly great sinners before the Lord. He did good to all men, just and unjust.
• v18-19: Melchizedek was the king of Salem and priest of the most high God. "Without father or mother, without genealogy, without beginning of days or end of life, like the Son of God he remains a priest forever." (Heb 7:3)
• Melchizedek brought out bread and wine for the refreshment of Abram and his soldiers, and in congratulation of their victory. As priest, he blessed Abram. Thus God, in raising up His Son Jesus, who is our high priest, has sent Him to bless us as one under authority.
• v19: "God Most High", "Creator of heaven and earth" - bespeaks God's absolute perfections in Himself and His sovereign dominion over all the creatures.
• v20: In our prayers, we must praise God, and give Him the glory of our victories. In them, He shows Himself higher than our enemies, and higher than we, for without Him we can do nothing. Jesus Christ, our great high priest, not only offers up our prayers and praises, but His own for us.
• Abram gave Melchizedek a tithe of all the spoils, as a gratuity presented to him, and as an offering vowed and dedicated to God (and hence put into the hands of his priest).
• v21-24: The king of Sodom showed gratitude to Abram, and failry begged for his people, but freely bestowed the goods on Abram. Abram refused, because his faith enabled him to look upon the wealth of this world with a holy contempt. This is seen in the reason for his refusal - he was sure that God would enrich him without the spoils of Sodom, and at the same time did not want to give any occasion to anyone to reproach him. Yet in his restraining of his own liberty and rights, he made exceptions and did not impose the same restraints upon his men. He denied himself what he would not deny another; he did not make himself the standard to measure others by (unlike the Pharisees)
  

Gen 13: God promising Abram the land around Canaan after Abram and Lot parted ways due to arguments between their servants

Abram and Lot became exceedingly rich, and hence parted ways as the land was unable to support both their flock. God appeared to Abram to confirm the promise of the land of Canaan to him.

• v1: Abram left Egypt, bringing everything with him back to Canaan.
• v2: Abram's wealth was the fruit of God's blessing, for God had told him before that He would bless him. Outward prosperity, if well managed, is an opportunity to do even more good.
• v3: Abram went back to the place where he had his tent and altar. Although the physical altar was probably gone, he came to the place of the altar, to revive the remembrance of the communion he had with God in that place, or to remember the vows he had made to God when he first took the journey to Egypt. Jacob was sent later to the same place, where he made his vow with God. When's the last time we've gone back to our altar, to a place where we remind ourselves of what we promised God, of the place where God came and spoke into our lives?
• v4: The altar was gone, but Abram "called on the name of the Lord". Abram did not leave his religion behind when he left Egypt. And he didn't need the altar to be there to call upon God.
• v5: Lot was blessed too, probably because he was in the company of Abram.
• v6-7: Their riches set Lot and Abram apart from one another, and caused strife and contention. "People who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge men into ruin and destruction" - 1 Tim 6:9. Notice also, that the Canaanites and Perizzites were living in the land at that time, and could bear witness to any arguments that broke out. Always remember, that as Christians, there are other people watching, and the quarrels among ourselves give occasion to others to blaspheme.
• v8: Abram did his best to preserve the peace. He made the first effort to reconciliate, reaffirmed their close relationship, and was fair.
• v9: Abram, in separating from Lot, did not do so in such a way that their relationship was torn, but advised and humbly desired him to withdraw, hence maintaining their close relationship still. Although God had promised Abram the entire land, he was still willing to give an equal share to one who did not have an equal right, even giving him a choice, when it was technically Abram's right to choose first.
• v10-11: Lot expressed no unwillingness to part from Abram, and never showed Abram any respect or deference as an elder by remitting the choice back again to Abram. In the choice Lot made, he beheld all the plain of Jordan and saw that it was well watered. He chose the land because it was like the garden of Eden itself, fruitful and pleasant. (and yet in the next chapter we see what comes of his choice - that God destroyed the entire town, and forced him to the mountain for safety). In our choices, are we guided by the lusts of the flesh, or are we more interested in the state of our spirit?
• v13: Lot failed to consider that the men of Sodom were wicked. These men were greater sinners than others; hence we read of those that "declare their sin as Sodom, they hide it not" (Isa 3:9). Their prosperity led them to sin even more - "Now this was the sin of your sister Sodom: She and her daughters were arrogant, overfed and unconcerned; they did not help the poor and needy." (Eze 16:49). Lot's dwelling among them was agreat affliction to him, as he was grieved by their wickedness, as well as persecuted by them, because he would not do as they did.
• v14: God came to Abram after the latter had willingly offered Lot one half of his right, and renewed and ratified the entire promise to him. This was a timely reassurance that although Lot had perhaps the better land in the now, Abram had the promise. God called Abram to lift up his eyes to behold the promise. Where are we looking at as we go through our lives? Are we looking at where we're stuck in, in the here and now, or are we lifting up our eyes to look through eyes of faith at what God has promised?
• v16: The same God who provided the inheritance provided enough heirs who could then inherit the promise, such was its abundance
• v17-18: God made Abram walk through the land, and not settle in it yet, because God at that moment of time was still working to create a better Canaan. Abram obeyed, and built an altar as a token of his thankfulness, even before he had actually inherited the land. Are we thanking God for His promises, even if we haven't seen them as yet come to pass?
  

Gen 12: God calling Abram and blessing him to found a great nation; Abram lying about Sarai

In this passage we are told of Abram's calling, his obedience and journey to Egypt. There, overcome by fear, he lies, putting his wife in danger of adultery with Pharaoh. God however, intervenes to deliver her.

• v1: God called Abram and told him to move out of the land of his nativity, into the land of promise. Abram had to take a step of faith – to leave all that was familiar, to move into the new thing that God had for him. There are times in our lives when God tells us to leave everything behind, even the good things, in order to move into the new things that he has for us. Are we obedient to His call, even when the thing that God is calling us to seems so unfamiliar, so distant and so unappealing compared with what lies behind? Luke 14:26 - "If anyone comes to me and does not hate his father and mother, his wife and children, his brothers and sisters—yes, even his own life—he cannot be my disciple." This was also a test of Abram's obedience when he did not know of the promised land as yet - God did not say "go to the land I will give you", but He said merely "a land that I will show you". Abram had no details, and hence we must exercise faith, putting trust in things as yet unseen.
  
• v2: God gave Abram a promise. It sounds too wonderful to be true, for Abram was childless, and he and his wife Sarah were both old. To believe what God wass saying, he had to believe against hope, and his faith must have been built firmly upon the power that called everything into being. Are we clinging on tightly to the promises of God, even when our circumstances seem to say otherwise? Are you living in the reality of God's promises or are you overwhelmed by the circumstances surrounding you?
• v3: God promised to make Abram's name great, despite deserting his country and everyone he knew and being childless. "you will be a blessing...all peoples on earth will be blessed through you" : We see in this verse a prophecy of the Messiah, the promise that crowns all the rest, that Christ will descend from the bloodline of Abram.
• v4: Abram departed, in obedience to God’s call, without knowing what was ahead. Abram’s age when he left is a reminder for us, that it does not matter how old we are, because God can call anyone at anytime. For "By faith Abraham, when called to go to a place he would later receive as his inheritance, obeyed and went, even though he did not know where he was going" (Heb 11:8)
• v5: Abram took everything, because he had no intention of returning to the place God had called him to leave.
  
• v6-7: God appeared to Abram, promising him the land as his inheritance. But note that when God promised Abram the land, it was already inhabited by the Canaanites, a great and mighty (although godless) people.
• v8: Abram continued to praise and honour God – he built an altar to worship and seek God, even though he was not able, as yet, to see what God had promised brought into fruition.
• v10: The fruitful land was now barren, not just to punish the iniquity of the Canaanites, but perhaps to test Abram’s faith, whether it would endure through such hardship, unlike his seed, who complained that they were brought forth "to be killed with hunger" (Ex 16:3). Perhaps it was also a test of his endurance, whether he thought that God’s promise was worth all this trouble seeking. We cannot expect things to be smooth-sailing for us just because we are walking in God’s calling.
• v11: Abram denied his wife, and pretended that she was his sister. Even the greatest men have their failings, reminding us constantly that he who thinks he stands may take heed lest he falls. He did not exactly lie, but had the purpose to deceive, and as a result, exposed both his wife and the Egyptians to sin. Why does he think that the Egyptians would rather be guilty of murder than adultery? Abram fell into sin through his unbelief and lack of faith that God would carry him through, even after God had appeared to him twice.
  
• Along with Isaac, Abram was the centre of the promise-plan by which God was going to bless every nation, in spite of all their blundering, lying and fearful ways. Both Abram and Isaac practised deception, but God came through and preserved the purity of Sarai and Rebekah. It was true that Sarai was Abraham's sister (Gen 11:29), and it was highly unlikely that Abram was willing to sacrifice his wife's honour and allow her to marry any suitor in order to save his own skin and possibly get some financial gain (Gen 12:13 - "Say you are my sister, so that I will be treated well for your sake..."). Attitudes toward adultery were much more sensitive than ours (Gen 20). Abram probably hoped to get out of his brother status the right to receive and deny all suitors' requests to be Sarai's husband (eg. Laban and Rebekah in Gen 24, Dinah and her borhters in Gen 34).
• v14-16: as a result of Abram’s actions, Sarah was in danger of having her chastity violated by the king of Egypt.
• v17: God delivered Sarah from danger. He chastised Pharaoh and hence prevented the progress of his sin. Likewise, if God did not deliver us out of our distresses which we bring ourselves into by our own foolishness and sin, where would we be now?
• v18: Pharaoh reproved Abram – “What is this that you have done?” Pharaoh reasons with Abram, intimating that if he had known the truth, he would not have taken Sarah into his house.
• v19: Pharaoh restored Abram's wife to him without any injury to his honour and sent him away in peace
• There seems to be a resemblance between Abram’s delivery out of Egypt and the deliverance of his descendants. 400 years after Abram went into Egypt because of a famine, the Israelites too, went into Egypt to look for food. As Abram was dismissed by Pharaoh due to the plagues brought upon Pharaoh and his household by God, and enriched with the Egyptians’ riches, so were his descendants.

Gen 11: God intervening to prevent the men from building a great tower for themselves by confusing their language; Shem's bloodline to Abram

God decided to intervene and stop the men from settling and building themselves monuments to glorify their own name. Details about Shem, the chosen line, are mentioned.

• v1: All the people spoke the same language.
  
• v2: They settled and had no intention of dispersing into distant places, probably due to their love of familiarity and their comfort zones, and were "slack to go to possess the land, which the LORD God of your fathers hath given you" (Jos 18:3)
• v3-4: The people became arrogant and wanted to become great in the eyes of man. They encouraged and spurred one another on, which reminds us that, just as sinners stir up and encourage one another to do wicked works, we need to stir up one another to love and to do good works. What was wrong was that:
  - it was perhaps an affront and an insult to God, because they wanted to build a tower whose top might reach heaven. This signifies a defiance towards God, and a lack of respect and reverence.
  -they wanted to make themselves a name, wanting to leave behind something that they would be remembered with.
  - they wanted to prevent their dispersion, in direct disobedience to the command that they replenish the earth
• v6: God considered the reason why they must be scattered – if allowed to continue, much of the earth would be left uninhabited. Notice that God did not destroy them; he merely scattered them. And so we see God’s mercy, for He could have said something like “Let us go down now in thunder and lightning, and consume those rebels in a moment”, or “let the earth open, and swallow them and their building” =p God’s judgements on sinners in this life, are little more than restraints. Also realise that God’s will is the only way, and all attempts to stop it will ultimately be fruitless.
• Contrast the confounding of tongues which divided the children of men, to the gift of tongues, bestowed upon the apostles, which contributed greatly to the gathering together of the children of God and their uniting in Christ, that with one mind and one mouth they might glorify God (Rom 15:6)
• v8: Despite their attempts to settle down, by confounding their language, God eventually made the people scatter all over the earth. Don't try to oppose what God has told you to do; you just can't win! =p
  
• v10-25: the genealogy which is part of Christ’s genealogy (the rest would be in Matthew 1). There is a gradual decreases in their lifespan as the earth was replenished.