Jun 19
2

Sermon: Genesis 12:10-20: When Your Faith Is Tested

Old Testament Reading: Genesis 12:10-20

“Now there was a famine in the land. So Abram went down to Egypt to sojourn there, for the famine was severe in the land. When he was about to enter Egypt, he said to Sarai his wife, ‘I know that you are a woman beautiful in appearance, and when the Egyptians see you, they will say, ‘This is his wife.’ Then they will kill me, but they will let you live. Say you are my sister, that it may go well with me because of you, and that my life may be spared for your sake.’ When Abram entered Egypt, the Egyptians saw that the woman was very beautiful. And when the princes of Pharaoh saw her, they praised her to Pharaoh. And the woman was taken into Pharaoh’s house. And for her sake he dealt well with Abram; and he had sheep, oxen, male donkeys, male servants, female servants, female donkeys, and camels. But the LORD afflicted Pharaoh and his house with great plagues because of Sarai, Abram’s wife. So Pharaoh called Abram and said, ‘What is this you have done to me? Why did you not tell me that she was your wife? Why did you say, ‘She is my sister,’ so that I took her for my wife? Now then, here is your wife; take her, and go.’ And Pharaoh gave men orders concerning him, and they sent him away with his wife and all that he had.” (Genesis 12:10–20, ESV)

New Testament Reading: 2 Timothy 2:1-13

“You then, my child, be strengthened by the grace that is in Christ Jesus, and what you have heard from me in the presence of many witnesses entrust to faithful men, who will be able to teach others also. Share in suffering as a good soldier of Christ Jesus. No soldier gets entangled in civilian pursuits, since his aim is to please the one who enlisted him. An athlete is not crowned unless he competes according to the rules. It is the hard-working farmer who ought to have the first share of the crops. Think over what I say, for the Lord will give you understanding in everything. Remember Jesus Christ, risen from the dead, the offspring of David, as preached in my gospel, for which I am suffering, bound with chains as a criminal. But the word of God is not bound! Therefore I endure everything for the sake of the elect, that they also may obtain the salvation that is in Christ Jesus with eternal glory. The saying is trustworthy, for: If we have died with him, we will also live with him; if we endure, we will also reign with him; if we deny him, he also will deny us; if we are faithless, he remains faithful— for he cannot deny himself.” (2 Timothy 2:1–13, ESV)

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Introduction

If we are to fully appreciate the passage that is before us today — the one which describes the journey of Abram and Sarai down into Egypt and then back again — it is important that we compare it with what has come before and what will come after in the narrative of Genesis, and the rest of scripture.

Concerning the things that will come later in the narrative of Genesis and the rest of scripture, notice that this episode about Abrama nd Sarai is typical. By that I mean, what Abram and Sarai experience and do in this narrative will be experienced and done by others in future generations, ultimately on a much greater scale, and even by the Christ.

Here in Genesis 12:1-20 we learn that a famine drove Abram and Sarai down into Egypt. There they stayed for a time. There they were threatened. There God was faithful to preserve them. And from there God brought them back into the land of promise more prosperous than they were before. God was faithful to preserve them.

And the very same thing would be experienced by Abram’s descendents. In the days of Jacob and Joseph, Abram’s descendents would be driven by famine to go down into Egypt. There they would stay for a long time. There they would be severely threatened. God would be faithful preserve them. And from there God would bring them back into the land of promise much more numerous and prosperous than before. Of course I am here referring to the Exodus of Israel from Egypt in the days of Moses. The journey of Abram and Sarai down into Egypt and back again was typical.

It is also worth noting that the Christ himself would experience something similar. In Matthew 2:13 we read that, “when they [the wise men] had departed, behold, an angel of the Lord appeared to Joseph in a dream and said, ‘Rise, take the child [that is, baby Jesus] and his mother [Mary], and flee to Egypt, and remain there until I tell you, for Herod is about to search for the child, to destroy him.’ And he rose and took the child and his mother by night and departed to Egypt and remained there until the death of Herod. This was to fulfill what the Lord had spoken by the prophet, ‘Out of Egypt I called my son’” (Matthew 2:13–15, ESV).

The experience of Abram and Sarai was typical. It established a pattern that would be repeated throughout the history of redemption. Therefore, the event had a prophetic quality about it. And the message for future generations was clear — God is able to keep his promises. He is able to preserve his people as they sojourn in foreign places. He is the sovereign king, not only over Abram and Israel, but over all the nations of the earth. Surely he would be faithful to bring about the promises he made to Abram at the start.

More comparisons could be made between this text and future happenings in the history of redemption, but we also need to compare this text with what has come before it.

We must remember that promises were just made by God to Abram. The LORD spoke to Abram saying, “Go from your country and your kindred and your father’s house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed” (Genesis 12:1–3, ESV). And after Abram was obedient to leave his fathers land and to sojourn down into Canan the LORD reiterated these promises. “The LORD appeared to Abram and said, ‘To your offspring I will give this land.’ So he built there an altar to the LORD, who had appeared to him” (Genesis 12:7, ESV).

Everything that we encounter in this passage — the one about the journey of Abram and Sarai down into Egypt and back again — must be considered against the backdrop of the call of God and the promises of God given to Abram. When we approach the passage in this way it becomes clear that although Abram initially responded in faith and obedience to the call and promises of God, he soon floundered. When things got difficult — when the heat was turned up — he began to stumble. He took matters into his own hands. Instead of trusting in God to fulfill his promises — instead of walking by faith and in simple obedience to the commands of scripture — he began to live according to his own wisdom and power.

I’m sure that you can already see that there is a lesson here for us. God has called us to himself through faith in Christ Jesus by his word and Spirit. He has given us his promises. We know his word, and we have been called to live in faith and obedience to him in all things. But as you know from experience, life is accentuated by trials and tribulations. It is during these difficult times that the people of God are often tempted to doubt the promises of God and to live, not by faith and in simple obedience to him, but according to our own wisdom. Brothers and sisters, may it never be. May we imitate the faith of Abram, and learn also from his floundering so that we might flee from it.

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Famine In The Land

After being told of Abram’s faith and obedience in verse 4-9, in verse 10 we read, “Now there was a famine in the land” (Genesis 12:10, ESV).

This declaration concerning a famine in the land is intended to suprise the reader. God had just promised to bless Abram and to give him this land. And the reader probably assumed that God would always bless Abram — that life would be always easy for him — and that he would immediately fulfill his promises to him concerning the possession of the land. But the words, “now there was a famine in the land” make it clear that this is not so. Though Abram was ultimately blessed of God, that did not mean he would be spared from the trials and tribulations of this life. And though Abram would ultimately inherit the land, that did not mean he would inherit it immediately.

Again, the experience of Abram is typical for all of God’s people who live in this world. Those who belong to God through faith in Christ are truly blessed, but this does not mean that they will be without trials and tribulations. Those who belong to God through faith in Christ are heirs with him — they have, by virtue of the death, burial and resurrection of Christ, already come to possess the new heavens and new earth in him — but it is not yet theirs in experience.

The scriptures speak plainly concerning the difficulties that those who are blessed in Christ Jesus will experience in this world.

Jesus himself spoke to his disciples saying, “I have said these things to you, that in me you may have peace. In the world you will have tribulation. But take heart; I have overcome the world” (John 16:33, ESV).

In Acts 14:21 we read, “When they [Paul and Barnabus] had preached the gospel to that city and had made many disciples, they returned to Lystra and to Iconium and to Antioch, strengthening the souls of the disciples, encouraging them to continue in the faith, and saying that through many tribulations we must enter the kingdom of God. And when they had appointed elders for them in every church, with prayer and fasting they committed them to the Lord in whom they had believed” (Acts 14:21–23, ESV).

Brothers and sisters, we should not be surprised when we read that there was a famine in the land immediately after it was promised to Abram, and neither should we be surprised when trials and tribulations come upon us. This is what Peter explicitly says in 1 Peter 4:12: “Beloved, do not be surprised at the fiery trial when it comes upon you to test you, as though something strange were happening to you. But rejoice insofar as you share Christ’s sufferings, that you may also rejoice and be glad when his glory is revealed” (1 Peter 4:12–13, ESV).

It should be remembered that Christ himself, who was blessed of God more than any other, suffered in this world. The same may be said of his Apostles. To be blessed of God, and to be an heir of the new heavens and earth in Christ Jesus, does not guarantee a life without tribulations. Far from it. Trials and tribulations are permitted in this life so that we might be tested and purified through them. It is God’s way.

Listen again to Peter’s words: “Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time. In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ” (1 Peter 1:3–7, ESV).

Abram had been called by God. He had received the promises of God concerning the new heavens and new earth. He had responded in faith and obedience initially. And then his faith was tested — there was a famine in the land that God had promised to him not long before.

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The Faithlessness of Abram

In verses 10 through 13 we discover that Abram, instead of walking by faith has he had done before, was, in this instance, found to be faithless. Instead of believing upon thee promises of God, his faith floundered.

Verse 10: “Now there was a famine in the land. So Abram went down to Egypt to sojourn there, for the famine was severe in the land. When he was about to enter Egypt, he said to Sarai his wife, ‘I know that you are a woman beautiful in appearance, and when the Egyptians see you, they will say, ‘This is his wife.’ Then they will kill me, but they will let you live. Say you are my sister, that it may go well with me because of you, and that my life may be spared for your sake’” (Genesis 12:10–13, ESV).

I’m not sure if we should criticize Abram for going down to Egypt to sojourn there. Perhaps he planned to go down trusting that the Lord world also provide an opportunity for him to return to the land that had been promised to him. But on the other hand, it is a bit unsettling to learn that Abram was willing to so quickly leave the land promised to him and to sojourn in Egypt as a foreigner. All things considered, it does seem as if Abram was loosing sight of the promises of God. It seems as if he was beginning to compromise.

What I am sure of is that Abram displayed a lack of faith by telling a half truth, which is in fact a lie, concerning his relationship to Sarai, who was his wife and his half sister (see Genesis 20:12).

Abram was afraid that because his wife was very beautiful the Egyptians would kill him in order to take her as one of their wives. Brothers and sisters, it is never good to live your life being driven by fear. Fear and faith cannot coexist. We should walk by faith, and not by fear. But Abram was afraid, and his faith was weak. Being driven by fear Abram concocted a plan to tell the Egyptians that Sarai was his sister, and not his wife. Again, according to Genesis 20:12, this was a half truth, for Sarai was his half sisters. But it was also a lie, for she was in fact his wife.

Now, there was probably a method to Abram’s madness. In that culture brothers had a lot power. They were the ones to give their sisters away in marriage, especially if the parents were no longer around. And perhaps Abram reasoned that if Sarai was to be noticed and pursued, he, as her brother, would be able to delay, stonewall, and even refuse to give her up, and in so doing both he and she would be protected from harm. He probably even reasoned to himself that in this way he would be helping the plan of God along. After all, what good would the promises of God be concerning a great nation being produced through him if he was dead! It is strange how can we can sometimes reason within ourselves to justify our sin and rebellion against God. What Abram probably didn’t expect is that Sarai would be noticed by Pharaoh himself. And in that case, it doesn’t matter what the brother says, does it. The Pharaoh will get his way. And that is what happened. Sarai was noticed by Pharaoh, and she was taken into the his harem.

Brothers and sisters, not only is foolish to make decisions being driven by fear, it also also foolish to make decisions according to human wisdom and cunning. There is a wisdom from above that is to be pursued, but their is also a wisdom from below. And certainly any course of action that involves transgressing the law of God is foolish, and it is to be avoided. If Abram were walking by faith and not by sight he would have refused to lie — he would have gone on in faith, living in perpetual obedience to God in all things. But instead he decided to take matters into his own hands, to act, not according to the law of God, but according to the ways of the world. And as you can see, things didn’t turn out so well. Friends, they never do when we abandon God and go the way of the world. We might seem to proper for a time, but the wages of sin is always death.

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The Faithfulness of God

Lastly, notice that though Abram was faithless, God was still faithful to keep his promises.

In verse 16 we read, “And for her sake he [the Pharaoh] dealt well with Abram; and he had sheep, oxen, male donkeys, male servants, female servants, female donkeys, and camels. But the LORD afflicted Pharaoh and his house with great plagues because of Sarai, Abram’s wife. So Pharaoh called Abram and said, ‘What is this you have done to me? Why did you not tell me that she was your wife? Why did you say, ‘She is my sister,’ so that I took her for my wife? Now then, here is your wife; take her, and go.’ And Pharaoh gave men orders concerning him, and they sent him away with his wife and all that he had” (Genesis 12:16–20, ESV).

Notice a few things:

One, notice that ironically the Egyptians are portrayed as having more integrity than Abram in this situation. Pharaoh, having been afflicted by God, was upset with Abram that he would lie and put him in this position.

Two, notice that Abram was blessed by God despite his faithlessness. The Pharaoh “dealt well with Abram.” He made Abram to proper for Sarai’s sake. And the Pharaoh sent Abram away a much more wealthy man than when he came into Egypt. Just as Israel would plunder the Egyptians at the time of the Exodus, so too Abram plundered the Egyptians despite his faithlessness.

Three, notice that Egyptians were cursed.

Does this not further prove what was said before concerning the promises made to Abram in 12:1-3. Clearly, they were promises, and not stipulations. Clearly they were gospel, and not law. If the words spoken to Abram were stipulations and laws which required Abram’s obedience to secure the blessing, then the blessing would have been forfeited not long after it was offered! But here we see that Abram was blessed despite his shortcomings. This is by the grace of God alone. These blessing came to Abram, and the curses came upon the Egyptians, not because of the faith and obedience of Abram, but in spite of his faithlessness. Friends, God is faithful to fulfill his promises, even when we are faithless. “If we are faithless, he remains faithful— for he cannot deny himself” (2 Timothy 2:1–13, ESV).

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Application

As we move now towards the conclusion I would like to suggest some application.

One, I ask you, what is your “famine”? And by that I mean, where is the Lord testing the genuineness of your faith? What trial or tribulation are you facing that the Lord is using to refine your faith? In what way are you being tempted to doubt the promises of God that are ours in Christ Jesus and to live, not in obedience to God, but according to the wisdom of the world? If you took the time to think about it, I’m sure you could identify something. The evil one is always at work to temp us to abandon our “sincere and pure devotion to Christ” (2 Corinthians 11:3, ESV). What is it for you? In what way are your being tempted to dismiss God’s word and to go your own way.

Two, and having identified your “famine”, I ask you, will you continue on in faith and obedience, or will you abandon the way of Christ to live according to human wisdom and cunning?

The way forward should always involve faith in Christ and a simple obedience to his commandments. Why we make life more difficult than it needs to be, I’m not entirely sure. “For this is the love of God, that we keep his commandments. And his commandments are not burdensome. (1 John 5:3, ESV). But how easy it is for us to compromise. How easy it is to take what seems to be the easy way. How easy it is believe the lies of the evil when he says, “do you really expect to prosper in the world by keeping the commandments of God?” “If you would only… then you would be respected.” “If you would only… then you would be prosperous.” “If you would only… then you would be happy.”

The ways in which we are tempted to compromise are too numerous to list. “If only you would tell this lie… if only you would use foul language… if only you would gossip like the rest of them… if only you would employ manipulative tactics… if only you would steal… if only you would join yourself to this person… etc. There are so many ways that the Christian is tempted to abandon their simple and sincere devotion to Christ to go the way of the world.

Brethren, rarely do Christians apostatize from the faith all at once. More often than not the road to the denial of Christ is a long road, the journey consisting of many little steps and little compromising decisions. We reason within ourselves and we justify our actions saying, is it really so bad that I grow emotionally attached to this man who is not my husband, our this woman who is not my wife? Is drinking to the point of drunkenness really so bad? Is it really such a problem that I self protect within the marriage, refusing to submit and to love as the scriptures have called me to?

On and on I could go. I am urging you, brothers and sisters, to ask the question, where is my faith in Christ being tested? In what ways I being tempted to live to according to worldly and sinful stanards instead of by faith and in simple obedience to the commands of Christ? Christians should have a “sincere and pure devotion to Christ” (2 Corinthians 11:3, ESV), and it is this that we are so often tempted to abandon.

Three, I have noticed that many are tempted to compromise in their personal lives, but I have also noticed that many are tempted to compromise in the public worship of God. The scriptures are clear, brothers and sisters, that we are to honor the Lord’s Day Sabbath and to keep it holy. It is to be a day set apart as distinct. It is to be a day where we cease from our worldly recreations and employments. It is a day for assembling with the people of God to ingage in the public worship of God. The scriptures are clear concerning these things. The law of God says, honor the Sabbath Day to keep it holy. And the New Testament scriptures warn us, saying, “And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near” (Hebrews 10:24–25, ESV). If you have not yet been convinced that the 4^th commandment still applies to us today, I would be happy to demonstrate this to you from the scriptures. But assuming that it is true, my exhortation to you is to not compromise. Do not go the way of the world. Do not neglect the assembly of the saints and the public worship of God.

Friends, may we imitate the faith of Abram of Genesis 12:1-9, but may we refuse to compromise as Abram did in Genesis 12:10-20. But may we also remember and take comfort in the fact that “if we are faithless, he remains faithful— for he cannot deny himself” (2 Timothy 2:1–13, ESV).

Posted in Sermons, Study Guides, Joe Anady, Posted by Joe. Comments Off

May 19
26

Sermon: Genesis 12:1-9: For God So Loved The World…

Old Testament Reading: Genesis 12:1-9

“Now the LORD said to Abram, ‘Go from your country and your kindred and your father’s house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.’ So Abram went, as the LORD had told him, and Lot went with him. Abram was seventy-five years old when he departed from Haran. And Abram took Sarai his wife, and Lot his brother’s son, and all their possessions that they had gathered, and the people that they had acquired in Haran, and they set out to go to the land of Canaan. When they came to the land of Canaan, Abram passed through the land to the place at Shechem, to the oak of Moreh. At that time the Canaanites were in the land. Then the LORD appeared to Abram and said, ‘To your offspring I will give this land.’ So he built there an altar to the LORD, who had appeared to him. From there he moved to the hill country on the east of Bethel and pitched his tent, with Bethel on the west and Ai on the east. And there he built an altar to the LORD and called upon the name of the LORD. And Abram journeyed on, still going toward the Negeb.” (Genesis 12:1–9, ESV)

New Testament Reading: Galatians 3:1-9

“O foolish Galatians! Who has bewitched you? It was before your eyes that Jesus Christ was publicly portrayed as crucified. Let me ask you only this: Did you receive the Spirit by works of the law or by hearing with faith? Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh? Did you suffer so many things in vain—if indeed it was in vain? Does he who supplies the Spirit to you and works miracles among you do so by works of the law, or by hearing with faith— just as Abraham “believed God, and it was counted to him as righteousness”? Know then that it is those of faith who are the sons of Abraham. And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, “In you shall all the nations be blessed.” So then, those who are of faith are blessed along with Abraham, the man of faith.” (Galatians 3:1–9, ESV)

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Introduction

I think you would agree that the most famous verse in the Bible is John 3:16 — “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16, ESV). And it is no wonder that this verse is so well known and so greatly loved, for it is a marvelous little summery of the gospel of Jesus Christ. It is a succinct presentation of the fabulous news that although the world is sinful, corrupt, and rebellious towards God, God has shown love to the world. And how has he loved the world? It is not that he has an affection for the sinful world, for how could he? But God loved the world by doing something gracious, merciful and kind. Specifically, he gave his only Son.

There is an awful lot packed into that little phrase, “he gave his only son…” In brief, it means that God the Father gave Jesus the Christ, who was and is the eternal Son of God come in the flesh, over to death (not to mention all of the other pains and miseries of this life). And why did he do that? John 3:16 is clear: he did it so “that whoever believes [trusts] in him should not perish but have eternal life.” The Son was sent by the Father to die for the world. He died and rose again for a fallen and sinful world. He died and rose again for the whole world — and by that the scriptures mean, not for the Jewish race only, but for sinful and rebellious people from every tongue, tribe and nation. He died for all who would believe upon his name — for Jewish people and for Gentile people; for black, brown and white people; for males and females, rich and poor, young and old. Jesus died and rose again, not for a particular race, gender, type or class of person, but for the world. He is the lamb of God who took away the sins of the world.

A careful reading of the New Testament scriptures reveals that the Apostles of Christ (those sent by Christ, who were all Jews by race, remember) initially struggled, but ultimately marveled and rejoiced over the fact that Christ was the Savior, not only of the Jewish people, but also the Gentiles. Evidence of this initial struggle, but ultimate joy, is found all over the New Testament.

And their initial struggle it is somewhat understandable, isn’t it? Think of it! From the call of Abram (who would become Abraham) in approximately 2,000 B.C. to the death burial and resurrection of Christ, the kingdom of God was confined to the Jewish people. The Hebrews, the Israelites, the Jews — the physical descendents of Abraham, Issac and Jacob – were set apart in the world as distinct from the nations for approximately 2,000 years. In fact They were God’s elect people, according to the flesh. To them belonged the covenants and the promisse. The law of Moses was imposed upon them. Through them the Christ would eventually come. From Abraham to the resurrection of Christ, one race from amongst the children of Adam, was set apart as unique.

But when the Christ finally emerged from amongst the Hebrew people, what did he say? He said things like this:

“I am the good shepherd. I know my own and my own know me, just as the Father knows me and I know the Father; and I lay down my life for the sheep. And I have other sheep that are not of this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd” (John 10:14–16, ESV). When Christ spoke of having “other sheep that are not of this fold”, he was saying that the Father had given him people from amongst the Gentiles too, and not people from amongst the Jews.

And what did the Christ say after he rose from the dead? Did he not most clearly command his Apostles, who were all Jewish by race, saying, “Go therefore and make disciples of all nations…” (Matthew 28:19, ESV)? And remember that immediately before his ascension he spoke to them again, saying, “But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth…” (Acts 1:8, ESV)

Brothers and sisters, this was a massive shift! You and I probably don’t feel it so much, for we are 2,000 years removed from this transition from the Old Covenant to the New, but try to put yourself there! Try to immagine being a Hebrew in those days. Remember that as they looked back upon the previous 2,000 years of their history, what did they see? They saw saw the Kingdom of God, the covenants and promises of God, being confined to their people. You and I look back upon the 2,000 years of our history and we see the gospel of the Kingdom going to the nations, but they saw the opposite! They saw God’s kingdom confined to the boarders of Israel.

As I say this, Paul’s words concerning the Hebrew people come to mind. In Romans 9:1 he says, “I am speaking the truth in Christ—I am not lying; my conscience bears me witness in the Holy Spirit— that I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were accursed and cut off from Christ for the sake of my brothers, my kinsmen according to the flesh. They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises. To them belong the patriarchs, and from their race, according to the flesh, is the Christ, who is God over all, blessed forever. Amen” (Romans 9:1–5, ESV). This is a wonderful summery of all that was given to the Hebrew people from Abraham to Christ — adoption, glory, covenants, the law, the worship, and the promises. To them belong the patriarchs, and from their race, according to the flesh” the Christ came, who is God over all, blessed forever.

But when the Christ came, what did we hear concerning him? John the Baptist was the first to introduce him, and what did he say? “Behold, the Lamb of God, who takes away the sin of the world” (John 1:29, ESV).

The book of Acts (which is about the acts of the Apostles of Jesus Christ) shows us that the Apostles did get it. They came to understand that God the Father’s love was for the world, and not for the Israelite nation only. They went to the Gentiles with the Gospel of Jesus the Christ, and they were amazed at the response as the Spirit worked amongst them, just as he worked amongst the first to have faith in Christ, who were Jews according to the flesh.

The letters of Paul and the other Apostles also prove that they got it, for it is in the letters to the churches that this theology of God’s love for the nation is worked out.

Take for example Paul’s words to the Christians in Ephesus, who were mainly Gentiles by race. To them he wrote, “Therefore remember that at one time you Gentiles in the flesh, called “the uncircumcision” by what is called the circumcision, which is made in the flesh by hands— remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby killing the hostility. And he came and preached peace to you who were far off and peace to those who were near. For through him we both have access in one Spirit to the Father. So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord” (Ephesians 2:11–21, ESV).

These are beautiful words. And they prove that the Apostles of Christ got the message — “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16, ESV). This is why Paul also said, “For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek” (Romans 1:16, ESV)

But here is the question that I have — was this idea that God’s love is for the whole world a new one in the days of Jesus? Was this message that God would provide salvation for all nations a novel idea invented by Christ and his Apostles?

Some would say, “yes”! And it is not hard to understand why some would have this view. For it is true that the Apostles of Christ, who were Jews who knew the Old Testament scriptures well, struggled to understand this at first. And it is also true that the vast majority of the Old Testament scriptures were written by and about the Hebrew people. Take the scriptures sometime and open to Genesis 12 and put your thumb there. And then open to the end of Malachi (the last book of the Old Testament) and put your finger their. Pinch those pages together and look at all of that scripture. All of that has do to with, in one way or another, the Hebrew people. And it is also true that Paul the Apostle referred to this truth that the Gentiles would be reconciled to God through faith in the Messiah as mysterious.

Listen to Paul in Ephesians 3:1: “For this reason I, Paul, a prisoner of Christ Jesus on behalf of you Gentiles— assuming that you have heard of the stewardship of God’s grace that was given to me for you, how the mystery was made known to me by revelation, as I have written briefly. When you read this, you can perceive my insight into the mystery of Christ, which was not made known to the sons of men in other generations as it has now been revealed to his holy apostles and prophets by the Spirit. This mystery is that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel” (Ephesians 3:1–6, ESV).

Paul called the fact that the Gentiles would be made “fellow heirs”along with Jews a “mystery”. But when he called it a “mystery” he did not mean that this truth was nowhere to be found, absent, or lacking in previous generations. Instead he meant that is was less clear. Listen carefully again to his words: “When you read this, you can perceive my insight into the mystery of Christ, which was not made known to the sons of men in other generations as it has now been revealed to his holy apostles and prophets by the Spirit.”

What was once dimly revealed — what was once relatively hard to see and understand under the Old Covenant and in theOld Testament scriptures — has now been made abundantly plain and clear, now that the Christ has come and the Spirit has been poured out.

Our family planted a small garden a few months back — kale, spinach, lettuce, and chard, mainly. And I’m glad that the seeds came packaged with labels. I’m sure it’s possible, but I would have had a very difficult time knowing what was what by looking at the seeds. Knowing what was what would have been a mystery to me were the seeds not labeled. And when we put the seeds into the ground we put little stakes at the start of each row the name of the crop written on them. And I’m glad that we did that too. When those little plants started to sprout it was still very difficult to tell which was which. I’m sure that I could have figured it out by doing some research and by examining the plants closely — for indeed, kale seeds do look like kale seeds, and kale sprouts do like kale sprouts. But in general, those spouts all looked the same. Their identity would have been a mystery to me were it not for the labels. But when those plants were full grown, I knew what they were. The kale was always kale. It was either kale seed, a kale sprout, or a full grown kale plant. But from my persecutive, the kale was mysterious to me while it was in it’s developmental stages. And so it is with God’s plan of redemption. His plan never changed. It was the same plan from beginning to end. But it came to maturity over time and in stages. That God’s plan was to save a people for himself from every tongue tribe and nation was mysterious at first, but the plan was there from beginning. And that plan is easy to see now that the Christ has come.

Here is what I would like for you to undestand today as we consider Genesis 12:1-9. This wonderful news that “God so loved the world… was not brand new when John the Apostle penned those words nearly 2,000 years ago. This good news that God would love the world — that his plan was to save a people for himself from every tongue, tribe and nation — was not a novel idea that broke on to the scene when Jesus was born. Far from it. Though mysterious and less clear at the start, the good news of the Father’s love for the world, is older than Abraham.

Let us now consider Genesis 12:1-9 in three parts. First, the call of Abram. Second, the promise of God to Abram. And third, the faith of Abram.

*****

The Call of Abram

In verse 1 we hear God’s call to Abram. There we read, “Now the LORD said to Abram, ‘Go from your country and your kindred and your father’s house to the land that I will show you’” (Genesis 12:1, ESV).

One question that we should ask is, of all the people living on earth, why did God call Abram?

I think many assume it was because Abram was a good and godly man. Many assume that God called Abram because he looked down from heaven and saw that Abram was upright, moral, and filled with faith more than any other. But in fact, the scriptures point in a different direction.

As we will see in the weeks to come, the narrative of Genesis will emphasize Abram’s flaws. Were there things about Abram to be admired? Yes, of course there were. But the story of Genesis seems to emphasize his shortcomings and sins more than his strengths and successes.

And this theme goes beyond the pages of Genesis. Joshua, who was Moses’ successor and the one who lead the people of Israel into the land of promise, spoke to the people of Israel in this way concerning their forefathers: “Thus says the LORD, the God of Israel, ‘Long ago, your fathers lived beyond the Euphrates, Terah, the father of Abraham and of Nahor; and they served other gods’” (Joshua 24:2, ESV). Joshua

Why would Joshua emphasize that Israel’s ancestors were idolators? And why would the Genesis narrative draw attention to Abram’s flaws? Is not to demonstrate that Abram, and all of Israel for that matter, were called by the grace of God and not because of their own merit? The Apostle Paul emphasizes the same thing as it pertains to the New Covenant people of God when he says, “But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no human being might boast in the presence of God” (1 Corinthians 1:27–29, ESV). When God called Abram it was not because he was worthy. Instead, it was because God was gracious.

And what did God call Abram to do? He spoke to Abram saying, “Go from your country and your kindred and your father’s house to the land that I will show you”.

Nothing at all is said concerning the mode of this revelation. Did Abram hear God’s voice? Did he dream a dream, or see a vision? The text does not say. But the call was clear. Leave your country, your people and your fathers house and sojourn to land that I will show you.

That is quite a call. To obey would require great faith. And this is what the writer to the Hebrews emphasized when he said, “By faith Abraham obeyed when he was called to go out to a place that he was to receive as an inheritance. And he went out, not knowing where he was going. By faith he went to live in the land of promise, as in a foreign land, living in tents with Isaac and Jacob, heirs with him of the same promise. For he was looking forward to the city that has foundations, whose designer and builder is God.” (Hebrews 11:8–10, ESV)

*****

The Promises of God to Abram

In verses 1 through 3 we see that Abram was not called to walk blindly into the unknown, but he was also given the promises of God. Let us now consider the promises of God made to Abram in verses 1 through 3.

God promised to give three things to Abram.

One, God promised to give Abram land. “Go… to the land that I will show you”, God said. Also, the LORD promised to make Abram into “a great nation.” To be a nation, one must have land.

Two, the LORD promised to give Abram people. The one man Abram would become a great nation. To be a great nation requires land and also people. But do not forget what we have already been told concerning Abram’s wife Sarai. She was barren.

Thirdly, the LORD promised to bless Abraham, and all of the nations of the earth through him. Specifically the LORD said, “I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed”

The LORD promised to bless Abram and to make his name great, but notice that this was “so that [he would] be a blessing.” The LORD determined to bless Abram not for the sake of blessing Abram, but so that he himself would be a blessing to others.

The LORD promised to bless those who bless Abram and to curse those who dishonor him.

This will indeed play out in the narrative of Genesis. Those who are kind to Abram (who bless his name) are indeed blessed, whereas those who do wrong to Abram (who dishonor him) are cursed. This will also play our in the rest of the narrative of the Old Testament. Those who bless Israel (the descendents of Abram according to the flesh) are bless, whereas those who do wrong to Israel are cursed.

But Paul makes it abundantly clear that ultimately to bless Abram means to have the faith of Abram. All who have the faith of Abram are the true children of Abraham. They, along with him, are justified by faith. There is no higher blessing than to have ones sins pardoned, to be adopted as a child of God, and reconciled to him through faith in the Christ. Hear again the words of the Apostle as interprets this very passage, saying, “Know then that it is those of faith who are the sons of Abraham. And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, ‘In you shall all the nations be blessed.’ So then, those who are of faith are blessed along with Abraham, the man of faith” (Galatians 3:7–9, ESV).

The LORD promised to bless those who bless Abram and to curse those who dishonor him. And the LORD also plainly declared that the purpose for calling Abram and blessing him so richly was so that all the families of the earth would be blessed in him. And this is why I have said that the good news that God’s love is for the world is no new news, but very old news — this good news was preached even to Abram who lived 2,000 years prior to the birth of the Christ. Let it be thoroughly understood that God plan has always be tisane a people for himself from every tongue, tribe and nation through the Christ who would come from the loins of Adam, Seth, Noah, Shem, Eber, Peleg, Terah, and finally Abram. The Messiah would come from the Hebrews, but he was to be the Savior of the world. This was always the plan.

Before we move on to consider the response of Abram to this call, it must be emphasized that these words from God to Abram were promises, and not stipulations. This is incredibly important. These were promises from God which Abram was to receive by faith.

Notice the repetition of the words, “I will” in this passage. God spoke to Abram saying, “I will, I will, I will”.

Go “to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed” (Genesis 12:1–3, ESV).

These are promises, and not stipulations. This is gospel, and not law.

Law sounds like this. “Do this and you will live; do that and you will die.” Law sounds like this “if you do such and such, then I will do this and that”.

Law puts forward stipulations — “if, then” is the pattern. But the good news of the gospel is not grounded in the law, but in promise.

The blessing of the law are obtained through obedience. The blessings of the gospel can only be received by faith.

Paul makes much of the fact that the first words spoken by to Abram were gospel, not law — promises without stipulations. This he does both in Romans and Galatians in order to prove that salvation has never been obtainable through the keeping of the law, but only through faith in the promises of God. For even Abram, the father of the Hebrew people, “believed God, and it was counted to him as righteousness”?

Brothers and sisters, to pursue right standing before God through obedience to the law of God is futile. No one, except Christ himself, can do it,“for all have sinned and fall short of the glory of God” (Romans 3:23, ESV). If we hope to be justified — declared not guilty and cleansed of all our sins — it must be received by faith alone in Christ alone. This is how it has always been.

*****

The Faith of Abram

Lastly, and very briefly, let us consider the faith of Abram.

In verse 4 we read, “So Abram went, as the LORD had told him, and Lot went with him. Abram was seventy-five years old when he departed from Haran. And Abram took Sarai his wife, and Lot his brother’s son, and all their possessions that they had gathered, and the people that they had acquired in Haran, and they set out to go to the land of Canaan. When they came to the land of Canaan, Abram passed through the land to the place at Shechem, to the oak of Moreh. At that time the Canaanites were in the land. Then the LORD appeared to Abram and said, ‘To your offspring I will give this land.’ So he built there an altar to the LORD, who had appeared to him. From there he moved to the hill country on the east of Bethel and pitched his tent, with Bethel on the west and Ai on the east. And there he built an altar to the LORD and called upon the name of the LORD. And Abram journeyed on, still going toward the Negeb.” (Genesis 12:4–9, ESV)

Much of what is said here is self explanatory. The details concerning who traveled with Abram, Abram’s age, and their destination set the stage for the narrative that will follow. But consider three specific things about this account of Abram’s faith and obedience.

One, notice the phrase, “at that time the Canaanites were in the land.” This is an important statement given the promise that God had given to him. God promised to give him this land, but there was a problem. The Canaanites were there. This little statement should also remind the reader of the blessings and curse pronounced upon the son’s of Noah. Shem, the Father of Abram, and Japheth were blessed, whereas Canan, the son of Ham was cursed.

Two, notice that the LORD appeared again to Abram and repeated his promise concerning the land and offspring. Verse 7 : “Then the LORD appeared to Abram and said, ‘To your offspring I will give this land.’” God was gracious to Abram, as he is to us. Not only did give Abram his word of promise at the start, but he was kind and faithful to remind Abram of his promises.

Three, notice the response of Abram was to engage in public worship. Verse 7b: “So he built there an altar to the LORD, who had appeared to him.” And again in verse 8: “From there he moved to the hill country on the east of Bethel and pitched his tent, with Bethel on the west and Ai on the east. And there he built an altar to the LORD and called upon the name of the LORD” (Genesis 12:8, ESV). To call upon the name of the LORD is to worship God and to express faith in him and in his promises. Abram built these alters in public. This he did in at places associated with pagan worship — at Shechem, the oak of Moreh. This was probably a religiously significant place for the Canaanites. But it was there in plain view that Abram “built an altar to the LORD and called upon the name of the LORD.”

*****

Application

Let me now make a few suggestions for application as we conclude.

Again, I will simply urge you to stand in awe of the grace of God and his faithfulness to bring about his promises. These promises to bless Abram, and to bless the nations of the earth through him were made some 4,000 years ago. And yet here we are today, Gentiles according to flesh, but children of Abram by faith and according to the Spirit. Indeed, we call Abram blessed. We share his faith in the promised God and in the promised Messiah. And we have indeed been blessed in and through him.

Secondly, I ask have you been called by God? Abram was called in a special way. The LORD appeared to him and called him to leave his land and to sojourn to another one. But you and I, if we are in Christ, have also been called by God. He has called us, not by appearing to us, but by his word and Spirit. And we too have been called to leave something. We have been called to leave the world behind; to leave our sins behind, along with every other attachment that would take the place of God in our hearts.

Have you been called by God, friend? And have you answered that call? Have you come out from the world and renounced all of the honors and pleasures of this life as rubbish in comparison to the surpassing worth of having Christ as Lord?

And not only have we been called to leave something, to sojourn towards something else. In Christ we are to pursue the glory of God in all things. We are to live, not for this world, but for the world to come. “Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also” (Matthew 6:19–21, ESV).

Thirdly, are you walking as Abram walked at first — by faith and not by sight. If Abram would have acted according to what he saw with his natural eyes, he would have never left Ur. And even if he left Ur and made it Haran, he would have never left that place to sojourn towards Canan. And even after coming into Canan, Abram would have certainly turned back if he were living his life based upon what he saw with his natural eyes. God’s promise was that he would have many descendents with the land of Canan as their own. When he looked at his wife, he saw a women well advanced in years who was barren. And when he looked at the land around him, he saw that it was filled with Canaanites.

But Abram is here seen walking by faith and not by sight. He is here living his life based, not upon what he sees with his natural eyes, but with the eyes of faith. Abram believed in the promises of God and lived accordingly. Brothers and sisters, may we be found living every moment of our lives trusting in the promises of God’s words. May we live, not according to what we see, but what we know to be true according to God has reveled in his word.

Posted in Sermons, Joe Anady, Genesis 12:1-9, Posted by Joe. Comments Off

May 19
19

Sermon: Genesis 11:10-32: From Shem To Abram

Old Testament Reading: Genesis 11:10-32

“These are the generations of Shem. When Shem was 100 years old, he fathered Arpachshad two years after the flood. And Shem lived after he fathered Arpachshad 500 years and had other sons and daughters. When Arpachshad had lived 35 years, he fathered Shelah. And Arpachshad lived after he fathered Shelah 403 years and had other sons and daughters. When Shelah had lived 30 years, he fathered Eber. And Shelah lived after he fathered Eber 403 years and had other sons and daughters. When Eber had lived 34 years, he fathered Peleg. And Eber lived after he fathered Peleg 430 years and had other sons and daughters. When Peleg had lived 30 years, he fathered Reu. And Peleg lived after he fathered Reu 209 years and had other sons and daughters. When Reu had lived 32 years, he fathered Serug. And Reu lived after he fathered Serug 207 years and had other sons and daughters. When Serug had lived 30 years, he fathered Nahor. And Serug lived after he fathered Nahor 200 years and had other sons and daughters. When Nahor had lived 29 years, he fathered Terah. And Nahor lived after he fathered Terah 119 years and had other sons and daughters. When Terah had lived 70 years, he fathered Abram, Nahor, and Haran. Now these are the generations of Terah. Terah fathered Abram, Nahor, and Haran; and Haran fathered Lot. Haran died in the presence of his father Terah in the land of his kindred, in Ur of the Chaldeans. And Abram and Nahor took wives. The name of Abram’s wife was Sarai, and the name of Nahor’s wife, Milcah, the daughter of Haran the father of Milcah and Iscah. Now Sarai was barren; she had no child. Terah took Abram his son and Lot the son of Haran, his grandson, and Sarai his daughter-in-law, his son Abram’s wife, and they went forth together from Ur of the Chaldeans to go into the land of Canaan, but when they came to Haran, they settled there. The days of Terah were 205 years, and Terah died in Haran.” (Genesis 11:10–32, ESV)

New Testament Reading: Acts 7:1-53

And Stephen said: ‘Brothers and fathers, hear me. The God of glory appeared to our father Abraham when he was in Mesopotamia, before he lived in Haran, and said to him, ‘Go out from your land and from your kindred and go into the land that I will show you.’ Then he went out from the land of the Chaldeans and lived in Haran. And after his father died, God removed him from there into this land in which you are now living. Yet he gave him no inheritance in it, not even a foot’s length, but promised to give it to him as a possession and to his offspring after him, though he had no child. And God spoke to this effect—that his offspring would be sojourners in a land belonging to others, who would enslave them and afflict them four hundred years. ‘But I will judge the nation that they serve,’ said God, ‘and after that they shall come out and worship me in this place.’ And he gave him the covenant of circumcision. And so Abraham became the father of Isaac, and circumcised him on the eighth day, and Isaac became the father of Jacob, and Jacob of the twelve patriarchs. And the patriarchs, jealous of Joseph, sold him into Egypt; but God was with him and rescued him out of all his afflictions and gave him favor and wisdom before Pharaoh, king of Egypt, who made him ruler over Egypt and over all his household. Now there came a famine throughout all Egypt and Canaan, and great affliction, and our fathers could find no food. But when Jacob heard that there was grain in Egypt, he sent out our fathers on their first visit. And on the second visit Joseph made himself known to his brothers, and Joseph’s family became known to Pharaoh. And Joseph sent and summoned Jacob his father and all his kindred, seventy-five persons in all. And Jacob went down into Egypt, and he died, he and our fathers, and they were carried back to Shechem and laid in the tomb that Abraham had bought for a sum of silver from the sons of Hamor in Shechem. But as the time of the promise drew near, which God had granted to Abraham, the people increased and multiplied in Egypt until there arose over Egypt another king who did not know Joseph. He dealt shrewdly with our race and forced our fathers to expose their infants, so that they would not be kept alive. At this time Moses was born; and he was beautiful in God’s sight. And he was brought up for three months in his father’s house, and when he was exposed, Pharaoh’s daughter adopted him and brought him up as her own son. And Moses was instructed in all the wisdom of the Egyptians, and he was mighty in his words and deeds. When he was forty years old, it came into his heart to visit his brothers, the children of Israel. And seeing one of them being wronged, he defended the oppressed man and avenged him by striking down the Egyptian. He supposed that his brothers would understand that God was giving them salvation by his hand, but they did not understand. And on the following day he appeared to them as they were quarreling and tried to reconcile them, saying, ‘Men, you are brothers. Why do you wrong each other?’ But the man who was wronging his neighbor thrust him aside, saying, ‘Who made you a ruler and a judge over us? Do you want to kill me as you killed the Egyptian yesterday?’ At this retort Moses fled and became an exile in the land of Midian, where he became the father of two sons. Now when forty years had passed, an angel appeared to him in the wilderness of Mount Sinai, in a flame of fire in a bush. When Moses saw it, he was amazed at the sight, and as he drew near to look, there came the voice of the Lord: ‘I am the God of your fathers, the God of Abraham and of Isaac and of Jacob.’ And Moses trembled and did not dare to look. Then the Lord said to him, ‘Take off the sandals from your feet, for the place where you are standing is holy ground. I have surely seen the affliction of my people who are in Egypt, and have heard their groaning, and I have come down to deliver them. And now come, I will send you to Egypt.’ This Moses, whom they rejected, saying, ‘Who made you a ruler and a judge?’—this man God sent as both ruler and redeemer by the hand of the angel who appeared to him in the bush. This man led them out, performing wonders and signs in Egypt and at the Red Sea and in the wilderness for forty years. This is the Moses who said to the Israelites, ‘God will raise up for you a prophet like me from your brothers.’ This is the one who was in the congregation in the wilderness with the angel who spoke to him at Mount Sinai, and with our fathers. He received living oracles to give to us. Our fathers refused to obey him, but thrust him aside, and in their hearts they turned to Egypt, saying to Aaron, ‘Make for us gods who will go before us. As for this Moses who led us out from the land of Egypt, we do not know what has become of him.’ And they made a calf in those days, and offered a sacrifice to the idol and were rejoicing in the works of their hands. But God turned away and gave them over to worship the host of heaven, as it is written in the book of the prophets: ‘Did you bring to me slain beasts and sacrifices, during the forty years in the wilderness, O house of Israel? You took up the tent of Moloch and the star of your god Rephan, the images that you made to worship; and I will send you into exile beyond Babylon.’ Our fathers had the tent of witness in the wilderness, just as he who spoke to Moses directed him to make it, according to the pattern that he had seen. Our fathers in turn brought it in with Joshua when they dispossessed the nations that God drove out before our fathers. So it was until the days of David, who found favor in the sight of God and asked to find a dwelling place for the God of Jacob. But it was Solomon who built a house for him. Yet the Most High does not dwell in houses made by hands, as the prophet says, ‘Heaven is my throne, and the earth is my footstool. What kind of house will you build for me, says the Lord, or what is the place of my rest? Did not my hand make all these things?’ You stiff-necked people, uncircumcised in heart and ears, you always resist the Holy Spirit. As your fathers did, so do you. Which of the prophets did your fathers not persecute? And they killed those who announced beforehand the coming of the Righteous One, whom you have now betrayed and murdered, you who received the law as delivered by angels and did not keep it. Now when they heard these things they were enraged, and they ground their teeth at him. But he, full of the Holy Spirit, gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God. And he said, ‘Behold, I see the heavens opened, and the Son of Man standing at the right hand of God.’ But they cried out with a loud voice and stopped their ears and rushed together at him. Then they cast him out of the city and stoned him” (Acts 7:1–58, ESV).

*****

Introduction

The feel of the book of Genesis is about to change drastically.

Notice that a new section begins in 11:27 with that important phrase, “these are the generations of… Terah.” Genesis 11:27 all the way to 25:11 are all about Abraham. And after that large sections of Genesis will be devoted to the lives of Abraham’s descendents, specifically Isaac, Jacob and Jospeh. These large narratives which center upon the lives of one individual are very different from what we have encountered so far in the book of Genesis.

And what have we encountered so far?

Chapters 1 and 2 described to us the creation, each from a different vantage point. Chapter 3 described the fall of man and the consequence of sin. There we also heard the very first promise of the gospel — God, by his mercy and grace, would provide a Savior from among the offspring of Eve. And then in chapters 4 through 11 we find a mixture of genealogies and stories. Both are important.

The story of the flood and the story of the tower of Babel tell us a lot about our condition after our fall into sin. Instead of living in obedience to God, for the advancement of the kingdom of God upon the earth, man is prone to live instead for himself, for his own pleasure, and for his own glory, independent of the God who made him. These little stories are very important, for they revel man’s true character in his fallen state.

But the genealogies are also very important. They reveal God’s grace. They show that God was faithful to do what he said he would. God announced in the presence of Adam and Eve that one would arise from amongst the offspring of Eve to crush the head of the Serpent who had deceived them. Despite man’s fall into sin, and despited man’s eagerness to live independent of God and in rebellion against him, God, by his grace, was faithful to preserve a people for himself in the world. This is the story that the genealogies tell.

In Genesis 4 through 11 we observe the proliferation of an unrighteous line, and also the preservation of a righteous line. Both lines come from Adam and Eve physically speaking, but one line belongs to the evil one (the serpent), whereas the other belongs to God. God, by his grace, kept a people for himself in the line of Able, Seth, Enoch, and Noah. And of Noah’s three sons, two were blessed, and one was cursed. Shem was blessed of God. Japheth would find the blessing of God in the tents of Shem. But Canaan, who was the son of Ham, was cursed.

All of this has been said in previous sermons, and so I will refrain from being too repetitive. But I do want to be sure that you get it before we move on to a consideration of the lives of Abraham , Isaac, Jacob and Joseph. I want to be sure you understand that a story is beginning to unfold in Genesis, and it is the story of our creation, fall and redemption.

And what do we mean when we say “redemption”? What does that involve? Typically we assume that it refers to the forgiveness of our sins, our personal salvation in Jesus the Christ, received by the grace of God and through faith. And indeed that is a part of it. But I want you to recognize that the story of redemption is bigger than your personal salvation in Christ Jesus. Not only did Christ live and die and rise again to earn your personal salvation, but to secure, by his obedient life and sacrificial death, an eternal kingdom to be presented to the Father at the end of the age. The story of the Bible is the story of our creation, fall and redemption. But put into different terms, the story of the Bible is the story of the establishment of God’s kingdom in heaven and on earth.

And what is a kingdom? What elements must be in place to have a kingdom? The answer is threefold. To have a kingdom you must have people, land, and a king. A kingdom is not fully established if any of these are lacking.

With that in mind, remember that Adam’s task in the garden was to advance God’s kingdom. Concerning people, Adam and Eve were to multiply. They and their children were to be to the citizens ofGod’s kingdom. Concerning land, Adam was to guard the garden and to push out its boundaries until it filled the earth. All the earth was tore God’s kingdom. And concerning the king, Adam was to do all of his work living in perpetual obedience to the God who made him, the King of kings, and Lord of lords. Adam’s task was to advance the kingdom of God until it filled the earth.

As you know, Adam rebelled. The kingdom of God was offered but rejected by him. Regarding the King, Adam obeyed the voice of another ruler. Regarding the land, Adam and Eve were expelled from the garden of God. And regarding the people, no longer were they friends of God, but enemies.Indeed , all the posterity of Adam reborn into this world children of wrath bye nature.

When we speak of the story of redemption it is important to remember that it involves, not only your personal salvation, and the forgiveness of your personal sins, but also the establishment of God’s kingdom. The story of redemption that is told in the Bible is about God, who is King of kings and Lord of lords, rescuing fallen and rebellious sinners from the kingdom of darkness and bringing them safely into his glorious kingdom which will one day fill the earth, all through the work of the Christ, the Messiah, the promised seed of the woman.

This is the story that is beginning to take shape even in the earliest chapters of Genesis, as we will see.

*****

These Are The Generations of Shem

In Genesis 11:10 we read the words, “These are the generations of Shem.” This is the fifth time the phrase, “these are the generations of…”, has appeared in Genesis.

Genesis 2:4“These are the generations of the heavens and the earth when they were created, in the day that the LORD God made the earth and the heavens.” (Genesis 2:4, ESV)

Genesis 5:1: “This is the book of the generations of Adam. When God created man, he made him in the likeness of God.” (Genesis 5:1, ESV)

Genesis 6:9: “These are the generations of Noah. Noah was a righteous man, blameless in his generation. Noah walked with God.” (Genesis 6:9, ESV)

Genesis 10:1: “These are the generations of the sons of Noah, Shem, Ham, and Japheth. Sons were born to them after the flood” (Genesis 10:1, ESV).

And now Genesis 11:10: “These are the generations of Shem.”

What a marvelous thing to consider that God preserved a people for himself in a world that was so very corrupt. This righteous line was preserved by God through all manner of corruption. Think back upon the flood narrative and the story of the tower of Babel and be amazed that this righteous line was preserved by God through Adam, Seth, Enoch, Noah and now Shem.

The descendents of Shem were already listed for us in Genesis 10 along side the descendents of Ham and Japheth. Why then are they listed for us again here in 11:10ff? It is show that God was faithful to fulfill his promises concerning Shem that were delivered through the blessing that Noah pronounced upon him.

Remember whatNoah said concerning his sons. “He said, ‘Cursed be Canaan; a servant of servants shall he be to his brothers.’ He also said, ‘Blessed be the LORD, the God of Shem; and let Canaan be his servant. May God enlarge Japheth, and let him dwell in the tents of Shem, and let Canaan be his servant’” (Genesis 9:25–27, ESV).

The descendents of Shem would have the LORD as their God. And the genealogy of Genesis 11:10ff shows that this came to pass. The descendents of Shem did indeed have the LORD as their God. They worshipped him at the alter. They preserved his promises. And there were prophets among them, as we will see.

If you remember, the genealogy of Shem in Genesis 10 did not make this clear. There the line of Shem was traced to Eber, and then through Eber’s son Joktan, and from Joktan to 13 sons who names are unfamiliar to us.

In Genesis 11 the genealogy of Shem is traced again to Eber (which is where the Hebrews get their name), but this time through Eber’s other son, Peleg. And by the end of this genealogy we come, not to unfamiliar names, but to familier ones. In verse 26 we read, “When Terah had lived 70 years, he fathered Abram, Nahor, and Haran” (Genesis 11:26, ESV). The name Abram should be familier to you. He will later be called Abraham. His descendents are Isaac, Jacob and Joseph. Indeed, from his loins would come the Hebrew people who would eventually destroy the Canaanites, the descendents of Ham, and in whom the Gentiles, the descendents of Japheth, would find their blessing.

See, therefore, that the genealogy of Shem in Genesis 11:10ff completes the line from Adam to Father Abraham.

*****

These Are The Generations of Terah

In verse 27 we again encounter the phrase, “these are the generations of…” This is the sixth occurrence of this phrase. Therefore, this marks the beginning of the sixth major section of the book of Genesis. And it is a major section! We will not encounter this phrase again until 25:12, where we read, “These are the generations of Ishmael…” Everything from 11:27 to 25:12 is about Abraham.

Terah was the father of three sons, Abram, Nahor and Haran. We are told that Haran was the father of Lot, and that Haran died before his father did when the family lived in Ur of the Chaldeans, located near the Euphrates river in the southern part of the Babylonian kingdom, in what is Iraq today. In verses 29 we read that “Abram and Nahor took wives. The name of Abram’s wife was Sarai, and the name of Nahor’s wife, Milcah, the daughter of Haran the father of Milcah and Iscah” (Genesis 11:29, ESV). All of this is important in that it sets the stage for the narrative that follows.

In verse 31 we learn that “Terah took Abram his son and Lot the son of Haran, his grandson, and Sarai his daughter-in-law, his son Abram’s wife, and they went forth together from Ur of the Chaldeans to go into the land of Canaan, but when they came to Haran, they settled there. The days of Terah were 205 years, and Terah died in Haran” (Genesis 11:31–32, ESV). And so these charters take center stage: Tarah, his son Abram, Abram’s wife Sarai, and Abram’s nephew, Lot. These four left Ur of the Chaldeans and journeyed to the north and west with the intent of going down into the land of Canaan (now Israel), but they remained in Haran.

Let me say a few things about this section.

One, notice that this passage does not reveal why these four left Ur of the Chaldeans to sojourn to the land of Canaan, buit the next passage does. In 12:1 we read, ¸“Now the LORD said to Abram, ‘Go from your country and your kindred and your father’s house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed” (Genesis 12:1–3, ESV). These four left Ur of the Chaldeans because God called Abram.

If you remember, this is how Stephen began his sermon in Acts 7, which we read earlier. “And Stephen said: ‘Brothers and fathers, hear me.The God of glory appeared to our father Abraham when he was in Mesopotamia, before he lived in Haran, and said to him, ‘Go out from your land and from your kindred and go into the land that I will show you.’ Then he went out from the land of the Chaldeans and lived in Haran.’” These people left Ur of the Chaldeans because God called them.

Two, notice that the land they left was prosperous and pagan. We should not soon forget what we learned in the story of the tower of Babel. This culture — the culture of Ur — was not all that different than the culture of Babel. The people of this land worshipped false gods. They built, not for the glory of God, buit for their own glory. And they prospered, worldly speaking. This is the land that Abram was called to leave.

Three, look with me at verse 30 where we read, “Now Sarai was barren; she had no child” (Genesis 11:30, ESV). Sarah’s barrenness will be a major theme in the Abraham story. And it will also be a theme in the story of Jacob and Rachel.

These three observations should be considered in light of what I said earlier about the scriptures telling the story of the establishment of the kingdom of God. In order for God’s kingdom to be established then he must rule as King over a people who possess a land. And notice that all three conditions are lacking at this point of the story. God is not honored as King in Ur. Those whom he has called to himself from that culture do not have a land of their own. And Sarai is barren. The rest of scripture from Genesis through to the end of Revelation will tell the story of God overcoming each of these problems by his grace and through a Redeemer, Christ Jesus the Lord.

*****

Application

If you are in Christ you have been called out the world to walk in obedience to God as King.

Is it evident by observing your life that God is your Lord and King?

If you are in Christ it is because God has made you alive in him. He breathed life into your soul where there was once only spiritual barrenness.

Are you amazed at the grace of God? Are you grateful?

If you are in Christ you are now citizen of God’s kingdom along with others who have faith in him.

Do you cherish the fellowship of the saints?

Posted in Sermons, Study Guides, Joe Anady, Mike Thezier, Genesis 11:10-32, Posted by Joe. Comments Off

May 19
5

Sermon: Acts 6:1-7: The Ordination Of Deacons

Old Testament Reading: Psalm 72:1-4; 12-14

“Of Solomon. Give the king your justice, O God, and your righteousness to the royal son! May he judge your people with righteousness, and your poor with justice! Let the mountains bear prosperity for the people, and the hills, in righteousness! May he defend the cause of the poor of the people, give deliverance to the children of the needy, and crush the oppressor! [Verse 12] For he delivers the needy when he calls, the poor and him who has no helper. He has pity on the weak and the needy, and saves the lives of the needy. From oppression and violence he redeems their life, and precious is their blood in his sight.” (Psalm 72:1-4; 12–14, ESV)

New Testament Reading: Acts 6:1-7

“Now in these days when the disciples were increasing in number, a complaint by the Hellenists arose against the Hebrews because their widows were being neglected in the daily distribution. And the twelve summoned the full number of the disciples and said, “It is not right that we should give up preaching the word of God to serve tables. Therefore, brothers, pick out from among you seven men of good repute, full of the Spirit and of wisdom, whom we will appoint to this duty. But we will devote ourselves to prayer and to the ministry of the word.” And what they said pleased the whole gathering, and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolaus, a proselyte of Antioch. These they set before the apostles, and they prayed and laid their hands on them. And the word of God continued to increase, and the number of the disciples multiplied greatly in Jerusalem, and a great many of the priests became obedient to the faith.” (Acts 6:1–7, ESV)

*****

Introduction

Back in August Lindsay and I moved our family to a new house, which is in fact, a very old house — built in the year 1915. One of our main concerns when looking at the house was it’s condition, given it’s age. It looked really good on the surface, but what was lurking beneath?, we wondered. I think you would have the same concern if you were considering a home that was built over a hundred years ago. That question nagged at us a bit until we were able to look carefully at the house with the home inspector. I crawled under the crawl space with him, and I went up into the attic. We looked carefully at the roof and at the condition of the eaves, and so on. The house wasn’t perfect, but we found that it was really, really straight and clean. And so we made the move.

But here is my question: Why are some houses that were built a hundred years ago dilapidated today, whereas others are still in good shape? What differentiates between the old house that has deteriorated and the one that has stood the test of time?

Three things come to mind. First, the quality and craftsmanship of the original construction matters. Was the house built well in the first place? Was it set down upon a solid foundation, and so on? Secondly, the providence of God matters. Even a very well built home will not necessarily stand the test of time if some calamity strikes it. I am thinking here of a wildfire or a flood. And thirdly, maintenance matters. And this is what I wish to emphasize this morning. If a house is to stand the test of time it must be well maintained. The ordinary forces of nature will, in the process of time, bring even a well built house to the ground if it is not maintained. Common things like rain, wind and the fluctuation of temperature will wear out even a good roof. And if the roof leaks, the water will rot the wood. And if the wood rots, the force of gravity will begin to have it’s way with the structure. And if all of that goes unchecked, the house will eventually crumble.

I will not bore you with anymore talk of home maintenance. The point that I am making is this: if a structure is to stand the test of time it must, first of all, be well built. And secondly, it must be well maintained. Even the best of structures, if not maintained, will deteriorate with the passing of time.

So what does this have to do with our sermon text today? Well, not only are solid foundations and proper maintenance necessary for the preservation of houses and other physical things, they are also necessary for the preservation of human institutions.

Your marriage, for example, will not hold up very well to the test of time if it is not set down upon a solid foundation (namely Christ and his word), and then maintained. The institution of marriage must be maintained. You must keep the marriage healthy and pure. You must invest into it if you hope to see it last, and better yet, improve with the passing of time.

The same may be said of your business ventures, your friendships, indeed, your own spiritual life. These non-physical entities share this in common with physical things — if they are to stand the test of time — if they and improve with the passing of years — they must, first of all, be set upon a solid footing, and they must be carefully maintained.

Brothers and sisters, the church is no exception. And no, I am not referring to a church building. Yes, it is true — if we ever own one, we will need to maintain it. Someone will need to paint the eaves! But I am not talking about that. I’m talking about the church — the local church — that is, the church as an institution, consisting of officers and members, governed by the word of God, and bound together by the blood of Christ through faith in his name. The local church is an institution. And if a church — a local church, or congregation — hopes to stand the test of time, it must first be set down upon a solid foundation. It must be formed according to the command of Christ, the teaching of Holy Scripture, which is the word of God. And then it must be carefully maintained.

I suppose it is possible for a church with solid foundations which is also carefully maintenance to dissolve. Perhaps intense persecution could bring it down. Perhaps a particularly intense attack from the evil one could it. But more often than not, churches — even churches with good foundations — fall because they are not maintained.

I can here you now saying, I know what needs to be done to maintain a house — cleaning, painting, weeding, caulking, roof repair, bug and rodant control, etc. — but how is the church to be maintained?

I bet you know the answer. The work is not physical, but spiritual, intelectual, and relational. If the threats to a house are wind and rain, the sun and gravity, the fluctuation of temperature and the moving earth, the threats to the church are sin, false teaching, a lack of love and concern for one another, unresolved conflict, disorderliness, prejudice, gossip and slander, favoritism, unfaithfulness, disbelief, and the like. These destructive forces must be confronted in the maintenance of the church.

Brothers and sisters, church maintenance is hard work. It requires diligence. And both officers and members have an role to play. The elders and deacons of the church have a particular obligation to maintain the church. But the members are also responsible.

Listen carefully to the words of the apostle Paul in his letter to the church in Ephesus. Notice that he is here writing to the church as a whole, and not just to the pastor or the to the elders. In chapter 4 verse 1 of his letter to the Ephesians he says:

“I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace.” And little later he says, “And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ, so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes. Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love.” (Ephesians 4:1–16, ESV)

Elders have a particular responsibility to maintain the church. According to this text the work of elders, pastors and teachers, is to “equip the saints… for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ, so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes.” The elders have a particular role to play. They are to equip the saints. This is their ministry. They are to build up the church. And if we were to take into consideration the teaching of the rest of scripture we would see that elders are to minister as overseers and shepherds. They are to “preach the word” and “be ready in season and out of season” to “reprove, rebuke, and exhort, with complete patience and teaching” (2 Timothy 4:2, ESV). In general, elders are to take the lead in the maintenance of the church.

But notice that in the Ephesians 4 passage, Paul’s exhortation is to the church as a whole. Every member is to

“walk in a manner worthy of the calling to which [they] have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace.” This command is given, not to the elders only, but to every member of the church. Every member has a responsibility to maintain the church, to “walk in a manner worthy of the calling to which [they] have been called”, to be humble, gental and patient, to bear with one another in love, and to be “eager to maintain the unity of the Spirit in the bond of peace.” The word translated as “eager” here in Ephesians 4:3 means, “to do something with intense effort and motivation—‘to work hard, to do one’s best, to endeavor.’” The word translated “maintain” means to guard something; to watch over it so as to cause it to continue. In this passage the thing to be maintained is the “unity of the Spirit in the bond of peace”. This is referring to the unity that is to exist within the local church. We are bound together through faith in Christ and by the Holy Spirit. Not only should the elders of the church work hard to maintain unity within the church — it is also the responsibility of every member.

But here is the point that I would really like to make this morning: deacons have a particular role to play in the maintenance of Christ’s church. All members are responsible to maintain the Lord’s spiritual house. The elders have a particular responsibility to lead in the maintenance of the Lord’s house as ministers, or servants. And the same is true of deacons. Deacons have a particular role to play. They are to serve within Christ’s church in order to maintain “the unity of the Spirit in the bond of peace”.

*****

Acts 6: The Ordination of the Original Deacons

In Acts chapter 6 we have an account of the ordination of the first deacons. They are not called by that name in this passage, but it is clear that that is what they were. These seven were the very first to be appointed to the office of deacon. Consider three things in support of this claim:

First of all, notice that the word deacon means “servant”, and that is what these men were called to do. They were appointed to the task of serving. Their duty was to serve (in the Greek the word is διακονέω) tables. Verses 2 and 3 make that clear: “And the twelve summoned the full number of the disciples and said, “It is not right that we should give up preaching the word of God to serve tables. Therefore, brothers, pick out from among you seven men… whom we will appoint to this duty” (Acts 6:2–3, ESV), that is to the duty of serving tables.

Secondly, notice that these men had to meet certain qualifications. In verse 3 we learn that were to be “men of good repute, full of the Spirit and of wisdom” who were appointed to this duty (Acts 6:3, ESV). It appears, therefore, that this was an office that they were being appointed to.

In Paul’s letter to Timothy we find a more detailed and exact description of the qualifications that man must meet in order to be appointed to the office of deacon. Paul there elaborated on the general qualifications of Acts 6 — that “men of good repute, full of the Spirit and of wisdom” — when he says, “Deacons likewise must be dignified, not double-tongued, not addicted to much wine, not greedy for dishonest gain. They must hold the mystery of the faith with a clear conscience. And let them also be tested first; then let them serve as deacons if they prove themselves blameless. Their wives likewise must be dignified, not slanderers, but sober-minded, faithful in all things. Let deacons each be the husband of one wife, managing their children and their own households well. For those who serve well as deacons gain a good standing for themselves and also great confidence in the faith that is in Christ Jesus” (1 Timothy 3:8–13, ESV).

Thirdly, notice that the seven men in Acts 6 were formally ordained.

They were selected by the church at the direction of the apostles. It was the apostles who said to the church, “Therefore, brothers, pick out from among you seven men of good repute… (Acts 6:3, ESV)”

Notice that the whole church was involved in the selection of these men. Verse 5: “And what they said pleased the whole gathering, and they chose” the seven men.

And finally the seven were presented back to the apostles for formal ordination. Verse 6: “These they [the church] set before the apostles, and they prayed and laid their hands on them” (Acts 6:6, ESV). This means that apostles ordained or appointed these men to function as deacons.

In Acts chapter 6 we find an account of the ordination of the first deacons.

*****

The Occasion for the Ordination of Deacons: The Unity of the Church Was Threatened

Pay careful attention to the occasion for the ordination of these deacons in Acts 6. In verse 1 we read, “Now in these days when the disciples were increasing in number, a complaint by the Hellenists arose against the Hebrews because their widows were being neglected in the daily distribution.”

The early church was experiencing division. Something terrible was happening. Favoritism was being shown to the widows who were Jewish Christians, while the Gentile Christian widows were being neglected. To be a widow is always a difficult thing. Perhaps it was even more difficult in the first century AD than it is today. And it is was probably especially difficult for those widows who identified as followers of Christ. Jew and Gentile Christians would have been cut off from their culture to one degree or another due to their professed faith in Christ. How important it was, therefore, for the church to care for the widows in their midst.

The scriptures often speak of the importance of caring for the poor and downtrodden, particularly widows. Remember the words of James, where he says, “Religion that is pure and undefiled before God the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world” (James 1:27, ESV). The early church was failing at this. Not only were they failing to care for widows, but they were also showing favoritism to a particular class of people. The Jewish widows were being cared for, while the non-Jews were being neglected.

The same James who urged us to care for widows and orphans in their distress also said, “My brothers, show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory” (James 2:1, ESV). And again he said, “If you really fulfill the royal law according to the Scripture, ‘You shall love your neighbor as yourself,’ you are doing well. But if you show partiality, you are committing sin and are convicted by the law as transgressors” (James 2:8–9, ESV). What does it mean to show partiality? It means to show favoritism; to have bias in favor of one person over another, for whatever reason. And that is precisely what was going on in the early days of the church, or at least that was the perception. It was truly a scandalous thing.

Please recognize, therefore, that the first deacons were appointed, not to do menial an d insignificant work, but to do work that was crucial to the well being and maintenance of the church of Christ. Their task would require wisdom and discernment. And the effect of their work would be that individual Christians would be cared for, and the unity of the church maintained.

Notice also that the work of the deacons is meant to compliment and even support the work of the elders. Again, in verse 3 we hear the apostles saying, “Therefore, brothers, pick out from among you seven men of good repute, full of the Spirit and of wisdom, whom we will appoint to this duty. But we will devote ourselves to prayer and to the ministry of the word” (Acts 6:3–4, ESV).

The apostles, who were also elders, had as their task the ministry of the word and of prayer. They were to devote themselves to the study, preaching and teaching, and to the writing of Holy Scripture. It is not that waiting on tables was below them. After all, Christ himself commanded them to do likewise when clothed himself with the garb of a servant and washed their feet. The task of serving tables was not below them, but it was too heavy of a burden for them to bear on their own. It would have taken them from the work that God has specifically called them to do.

Elders in the church today are not apostles, but they do have a similar task to accomplish. Elders do not write scripture as the apostles did. They do not speak with the same authority as the apostles. But they are to devote themselves to the ministry of the word, to prayer, and to the oversight of the church. The ministry ofd the deacon complements and supports the work of the elder.

So what was the occasion for the ordination of deacons in the church? The unity of the church was threatened due to a failure to justly care for those in need, and an apostleship that neither could nor should have met the need all on their own.

*****

The Obligation of Deacons: Maintaining the Church by Caring for Those in Need

What, therefore, are the obligations of the deacon? The form that we will use later in this worship service in the ordination of two deacons puts it this way: “The duties of deacons consist of encouraging members of the church to provide for those who are in want, seeking to prevent poverty, making discreet and cheerful distribution to the needy, praying with the distressed and reminding them of the consolations of Holy Scripture.”

Let us consider these words carefully.

“The duties of deacons consist of encouraging members of the church to provide for those who are in want.” Notice carefully, the job of the deacon is not to meet all of the needs themselves, but to be sure that needs within the church are met.

The deacons are “to prevent poverty.” This is a very general statement, and fulfilling it could involve many things. Perhaps the deacons need to distribute food, clothing or money to those in need. Perhaps they will need to help in other practical ways to help individuals secure good employment, or to manage their resources well.

Deacons are also to make “discreet and cheerful distribution to the needy.” Our deacons will work in cooperation with the elders to distribute from the benevolence fund of the church. By the way, the benevolence fund used to be called the deacons fund. At the church we came out of it was called the deacons fund. And we first stated, it was called the deacons fund. But if you remember, there were no deacons at our previous church, and we didn’t have deacons when we first began, and so we thought it sounded silly to call the fund the “deacons fund”, and so we changed the name to the “benevolence fund”, benevolence meaning “kindness”. I’m not sure that we will change the name back now that we have a thriving deaconship. Whatever the name, please understand that the deacons have a particular responsibility to, under the authority of the elders, maintain and distribute those funds to the needy in our midst. If ever you able to give above and beyond your normal tithe, we would encourage you to consider giving to the benevolence fund. Distributions are made from the fund regularly.

Lastly, see that deacons are to “[pray] with the distressed and [remind] them of the consolations of Holy Scripture.” I hope that you can see clearly that the deacons are not the janitors of the church, but instead they are ministers of mercy. They are to care for people, particularly for their physical needs. But they are to care for them as brothers and sisters in Christ. The job of the deacon is to see to it that no one in our congregation has the joy of their salvation diminished due to physical poverty or suffering, so far as we can help it.

Later in this service we will ordain two new deacons, thanks be to God. Each of our deacons will have particular responsibilities — to oversee the food ministry (Tom Evans), to oversee the see the set up and tear down of the church (Nick Mucelli), to organize meals for those who have had surgery, etc. (Nick Mucelli), to serve as an adminsitrative assistant to the Pastors (Mike Thezier), to provide fellowship meals for the church (Dave Anady). But all of them have the same general calling, and it is the one that has been described above. They are to labor to maintain the unity of the church by “encouraging members of the church to provide for those who are in want, seeking to prevent poverty, making discreet and cheerful distribution to the needy, praying with the distressed and reminding them of the consolations of Holy Scripture.”

*****

Application

Brothers and sisters, how might we apply these truths?

First, I would exhort you to give thanks to Christ that he would care for his people in this way. Clearly he is concerned to care for us in body and soul.

We will certainly experience trials and tribulations in this life. But Christ will refine and preserve his people through them, body and soul.

Christ will save us on the last day, body and soul.

How did he teach us to pray? Not only for spiritual things, but also for the physical — give us this day our daily bread.

It is no wonder then that within his church he has ordained two offices — elder and deacon — which correspond to the two parts of man — body and soul

This spiritual and physical care was present in the early church. Acts 2:42: “And they devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers. And awe came upon every soul, and many wonders and signs were being done through the apostles. And all who believed were together and had all things in common. And they were selling their possessions and belongings and distributing the proceeds to all, as any had need. And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts, praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved” (Acts 2:42–47, ESV).

The two offices of elder and deacon correspond to the two aspects of man.

Secondly, will you give honor to the deacons who serve in your midst. At the end of the ordination ceremony, after certain questions have been asked of the two men, I will ask you a question. I will say, “Do you, the members of this church, acknowledge and receive this brother as a deacon, and do you promise to yield him all that honor, encouragement, and obedience in the Lord, to which his office, according to the Word of God and the constitution of this Church, entitles him?” I hope that you will be willing to say a heart “I will” to that question. Please pray for the deacons and for their ministry.

Thirdly, are you yourselves “eager to maintain the unity of the Spirit in the bond of peace.” Are striving to “walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love.” Are you willing to serve one another, to give of your resource to meet needs, and use the particular gifts that God has given to you for the building up of the body of Christ? The elders and deacons have particular roles to play, but the it is the responsibility of every member to “maintain the unity of the Spirit in the bond of peace.”

Posted in Sermons, Joe Anady, Acts 6:1-7, Posted by Joe. Comments Off

Apr 19
21

Sermon: 1 Corinthians 15:12–28: Christ Has Been Raised From The Dead

Scripture Reading: 1 Corinthians 15:12–28

“Now if Christ is proclaimed as raised from the dead, how can some of you say that there is no resurrection of the dead? But if there is no resurrection of the dead, then not even Christ has been raised. And if Christ has not been raised, then our preaching is in vain and your faith is in vain. We are even found to be misrepresenting God, because we testified about God that he raised Christ, whom he did not raise if it is true that the dead are not raised. For if the dead are not raised, not even Christ has been raised. And if Christ has not been raised, your faith is futile and you are still in your sins. Then those also who have fallen asleep in Christ have perished. If in Christ we have hope in this life only, we are of all people most to be pitied. But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. For as by a man came death, by a man has come also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ. Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death. For “God has put all things in subjection under his feet.” But when it says, “all things are put in subjection,” it is plain that he is excepted who put all things in subjection under him. When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all.” (1 Corinthians 15:12–28, ESV)

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Introduction

I’ve selected this passage for today assuming that you are familiar with the story of Christ’s crucifixion, death, burial, and resurrection as recorded for us in the pages of Holy Scripture, particularly, the Gospels. Jesus the Christ was crucified, he died, was buried, and on the third day he rose from the grave. If you wish to read about these things — which would be a wonderful thing do, either on your own or with others on this Lord’s Day — then you can open to the end of any of the four Gospels to find an account of the death, burial and resurrection of Christ. Matthew chapters 27 and 28, Mark 15 and 16, Luke 23 and 24, and John chapters 19 through 21 all testify to the truth that Jesus the Christ was crucified, died and was buried, and that he rose again on the third day.

I’ve selected this passage for today assuming that you are familiar with this story, for this passage — 1 Corinthians 15:12–28 — does not tell the story of the resurrection of Christ. Instead, it establishes that without the resurrection of Christ, our faith would be empty, meaningless and vain. Stated positively, the fact that Christ was raised from the dead on the third day changes everything. When Christ raised from the dead he demonstrated that he was not just another teacher, or a great moral leader, but is in fact our conquering Savior. He defeated sin and death when he was raised up to live forevermore. And this he did for us, and for all who believe upon him, so that we might have life eternal in his name.

In verse 12 of 1 Corinthians 15 we learn something about the situation which made it necessary for Paul the Apostle to write on this subject. Evidently there were some within the church of Corinth who did not believe that there would be a resurrection at the end of time. Exactly what they though is not clear from the text, but one thing is certain — they did not believe that believers would be raised in the future. This is why Paul wrote “Now if Christ is proclaimed as raised from the dead, how can some of you say that there is no resurrection of the dead? But if there is no resurrection of the dead, then not even Christ has been raised.” Evidently some within the church in Corinth believe that Christy was raised from the dead, but they denied that believers will be.

This is a bit of a tangent, but I must say that I take a bit of comfort in Paul’s letters to the church in Corinth. They reassure me that it is not unusual to encounter trouble within Christ’s church. The church will always struggle against sin and false doctrine. I don’t mean to say that we should be content to live with the sin and false doctrine in our midst, but we should not be surprised when we encounter. The question is, what we do in responce to it? And the scriptures provide us with ample guidance here.

In verse 12 of 1 Corinthians 15 Paul begins to address a doctrinal error within Corinth. Some believed that there would be no resurrection, even of believers, at the end of the age, and so Paul set them strait. Listen again to his reasoning. “Now if Christ is proclaimed as raised from the dead, how can some of you say that there is no resurrection of the dead? But if there is no resurrection of the dead, then not even Christ has been raised.” He is drawing attention to their inconsistency. On the one hand they said, there is no resurrection. And on the other hand they said, Christ was raised. And Paul replied by saying, how can that be? If there is no resurrection, then Christ did not raise. But if Christ did rise, then we also should expect to rise with him, if we are united to him by faith. The two things, you see — Christ’s resurrection and ours — are inextricably tinkled together.

After establishing this principle, Paul then begins to show how central the resurrection of Christ is to the Christian faith. He does this in two parts. Firstly, in verses 14-19 he tells us how things would be “if Christ has not been raised.” Secondly, in verses 20-28 he tells us how things are because Christ has, in fact, been raised from the dead.

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If Christ is not raised…

In verse 14 we learn, first of all, that if Christ is not raised, then our faith is empty and without effect. There we read, “And if Christ has not been raised, then our preaching is in vain and your faith is in vain.”

The resurrection of Christ from the dead is so central to our faith that Paul says, if you take that away — if you take the historical, bodily resurrection of Christ away — then our preaching (meaning the preaching of the Apostles, and all preaching from that time onward) is empty, without content, untrue and ultimately ineffective.

Brothers and sisters, you should know that there are many in this world who call themselves “Christians” who do not believe that Christ was actually raised from the dead, but consider it a myth. Why they insist on having the name “Christian”, I do not know. It would be far better — far more honest — if they would admit that they are not Christians at all, but are something else. They might be moral people; ethical people, but they are not Christians. For Paul himself has said, “if Christ has not been raised, then our preaching is in vain and your faith is in vain.” It is an empty faith.

Secondly, Paul says that if Christ has not been raised, then he and the other Apostles would be found misrepresenting God. Look with me at verse 15. If Christ is not raised then, “We are even found to be misrepresenting God, because we testified about God that he raised Christ, whom he did not raise if it is true that the dead are not raised.”

It is not a good idea to misrepresent to God. And Paul, along with the other Apostles and the elders that had been appointed in the churches, had been preaching that God was the one who raised Christ from the grave.

Listen to Peter’s preaching on the day of Pentacost. Acts 2:22: “Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs that God did through him in your midst, as you yourselves know— this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men. God raised him up, loosing the pangs of death, because it was not possible for him to be held by it” (Acts 2:22–24, ESV). And a little bit later in that same sermon Peter said that Christ “was not abandoned to Hades, nor did his flesh see corruption. This Jesus God raised up, and of that we all are witnesses” (Acts 2:31–32, ESV).

Listen again to Peter’s preaching, this time in Solomon’s Portico. He spoke to the Jews when he said, “The God of Abraham, the God of Isaac, and the God of Jacob, the God of our fathers, glorified his servant Jesus, whom you delivered over and denied in the presence of Pilate, when he had decided to release him. But you denied the Holy and Righteous One, and asked for a murderer to be granted to you, and you killed the Author of life, whom God raised from the dead. To this we are witnesses.” (Acts 3:13–15, ESV)

You are noticing a theme, no doubt. What was at the heart of the evangelistic preaching of the early church? The Apostles preached about Christ, and in particular they wanted everyone to know that he rose from the grave. “To this we are witnesses”, Peter said. They were witness to the life of Christ. But in particular they were witnesses to his death and resurrection. They saw him raised.

This testimony that “God raised [Christ] from the dead” is found on the lips of the Apostles throughout the pages of the book of Acts. And it also appears in Paul’s writings. In Romans 10:9 we read, “if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved” (Romans 10:9, ESV). This same message also appears in 1 Corinthians 6:14, only about nine chapters previous to the text that we are studying today. There we read, “And God raised the Lord and will also raise us up by his power” (1 Corinthians 6:14, ESV). This is the teaching of the Apostles. “God raised the Lord and will also raise us up by his power.” The two things, Christ’s resurrection, and ours are inextricably linked together.

Paul and the other Apostles had testified repeatedly saying, “God raised the Lord.” This was at the heart of their message — “God raised [Christ] from the dead”. And if it was not true, then these men would be found misrepresenting God.

Thirdly, we learn that if Christ is not raised, then we are still in our sins. Look with me at verse 16 of 1 Corinthians 15. There we read, “For if the dead are not raised, not even Christ has been raised. And if Christ has not been raised, your faith is futile and you are still in your sins.” (1 Corinthians 15:16–17, ESV)

Paul repeats himself a bit in these verses. Again he states his argument that “if the dead are not raised, not even Christ has been raised.“ And again he says, “if Christ has not been raised, your faith is futile”. The Greek word translates as “futile” here in verse 17 is different than the Greek word translated as “vain” in verse 14. The meaning of these two words is very similar. In verses 14 the emphasis might be upon the ineffectiveness of our faith if Christ is not raised. If Christ is not raised your faith does not really accomplish anything. It is empty, without effect, a waste of time. Here in verse 17 the emphasis might be upon the worthlessness of our faith if Christ is not raised. If Christ is not raised your faith is futile, empty and worthless. This is all repetition.

In verses 17 something is new is said though. “And if Christ has not been raised… you are still in your sins.” I love the way that Calvin explains this verse. He says, “For although Christ by his death atoned for our sins, that they might no more be imputed to us in the judgment of God, and has crucified our old man, that its lusts might no longer reign in us, (Rom. 6:6, 12;) and, in fine, has by death destroyed the power of death, and the devil himself, (Heb. 2:14;) yet there would have been none of all these things, if he had not, by rising again, come off victorious. Hence, if the resurrection is overthrown, the dominion of sin is set up anew.”

Those are beautiful words, I think. The point is this: Though it be true that Christ atoned for sins by his death on the cross, none of that would have mattered if he would have remained dead. We would still be in our sins if Christ did not rise, for then we have not have a victorious Savior, but rather a defeated one.

Fourthly, we learn that if Christ is not raised then those who have died in the Lord are hopelessly lost. This is what Paul means when he says in verse 18, if Christ is not raised “then those also who have fallen asleep in Christ have perished.”

He has already established that if Christ is not raised then we who are living are still in our sins. You see, there is now power in Christ if he is not raised. Whatever we say about what he did on the cross to pay for sin, to defeat the evil one, to earn an eternal reward, means nothing if remained in that tomb. Our faith would be vain and futile if this were true. And nothing illustrates this more than to talk about those who have “fallen asleep”, as Paul puts it. If Christ himself did not have victory over death and the grave, then there is no hope for those who have themselves died and gone into the grave. They simply have perished. They are hopelessly lost if Christ is not risen.

Fifthly, we learn that if Christ is not raised then our hope is for this life only, and we are of all people most to be pitied. Verse 20: “If in Christ we have hope in this life only, we are of all people most to be pitied.”

Two things: First, do you see that if Christ is not raised then our hope is for this life only? If Christ did not rise, then he did not defeat death. He does not have the power to do anything for us beyond the grave. Perhaps he could be of some use to us in this world as a moral example, as a demonstration of God’s love, etc. But if he did not rise, then he cannot do anything for us beyond the grace, for he himself would have been consumed by that, just as we will be.

Secondly, Paul puts it most bluntly when he says, if this is true that Christ is not raised, then “we are of all people most to be pitied.”

Why would Paul say this? Why would he say that Christians — those who have faith in Christ — are pitiful people, if Christ is not raised? Doesn’t he know that following Christ is great blessing even in this life? Doesn’t he realize how joyous it is to know Christ in this life? Certainly he does! It was Paul himself who said that he counts “everything as loss because of the surpassing worth of knowing Christ Jesus [his] Lord. For [Christ’s sake he had] suffered the loss of all things and count[ed] them as rubbish, in order that [he] may gain Christ” (Philippians 3:8, ESV). Paul knew very well the blessing of walking with Christ in this world. Every other pleasure and honor seemed as rubbish to him in comparison.

But Paul also knew something else. He knew from experience that being a Christian in this world is very difficult.

The Christian is called to resist the temptations of the world the flesh and the Devil.

The Christian should expect to be disciplined by the Lord.

The Christian should expect to suffer a degree of persecution in this world.

“Beloved, do not be surprised at the fiery trial when it comes upon you to test you, as though something strange were happening to you. But rejoice insofar as you share Christ’s sufferings, that you may also rejoice and be glad when his glory is revealed. If you are insulted for the name of Christ, you are blessed, because the Spirit of glory and of God rests upon you. But let none of you suffer as a murderer or a thief or an evildoer or as a meddler. Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in that name.” (1 Peter 4:12–16, ESV)

Brothers and sisters, the resurrection of Christ from the dead is so central to the Christian faith that if Christ is not risen, “our preaching is in vain and your faith is in vain. We are even found to be misrepresenting God… your faith is futile and you are still in your sins…” and “those also who have fallen asleep in Christ have perished.” In fact, “if in Christ we have hope in this life only, we are of all people most to be pitied” (1 Corinthians 15:12–19, ESV).

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But in fact Christ has been raised…

“But in fact, Christ has been raised from the dead.” That is what we read in verse 20.

Paul testified to the fact of Christ’s resurrection in the previous passage when he wrote, “For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures, and that he appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. Then he appeared to James, then to all the apostles. Last of all, as to one untimely born, he appeared also to me” (1 Corinthians 15:3–8, ESV). The Gospels of Matthew, Mark, Luke and John testify to the fact of Christ’s resurrection. The Apostles, when they were alive, testified to the fact of Christ’s resurrection. They saw him, and they were witnesses. Many others saw him too. Indeed, Christ appeared in his resurrection to “more than five hundred brothers at one time, most of whom [were] still alive”, at the time when Paul wrote to the Corinthians. If Christ is not risen our faith is futile. “But in fact, Christ has been raised from the dead.”

And what does this mean for us? It means that our preaching and our faith is not in vain, but is powerful and effective. It means that we are correctly representing God when we say that he raised Christ from the grave. It means that our sins have been atoned for — washed away by the blood of the lamb — if we are united to him by faith. It means that those who have died in the Lord are alive with him in spirit as they eagerly await the resurrection of their bodies. It means that not only to we enjoy Christ in this live, but we have a hope that goes beyond the grave. Far from being “of all people most to be pitied”, we are “more than conquerors through him who loved us. For [we are] sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord” (Romans 8:37–39, ESV).

This is precisely the point that Paul goes on to make when he says in verses 20, “But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep” (1 Corinthians 15:20, ESV).

What does it mean that Christ is the “firstfruits”? It means that he is the first of many. What happened to him will also happen to us if we are in him. Christ’s resurrection guarantees our resurrection. Because Christ is risen, we know for sure that we too will be raised. You see, Christ did not rise from the grave for himself only, but so that he mighty “bring many sons to glory”, as Hebrews 2:10 so beautifully reveals. Christ was not merely and individual who was raised up. He was the “firstfruits” — the first of many to rise unto life eternal.

Paul then explains why Christ is the firstfruits in verse 22 when he says, “For as in Adam all die, so also in Christ shall all be made alive (1 Corinthians 15:22, ESV). Christ is the firstfruits because Christ was and is a federal head and representative of others, just as Adam.

Adam lived as a representative of others. His obedience would have meant life for others. His disobedience meant death for others. And who did Adam represent? He represented all who descended from him. To be born into this world is to be born in Adam. And to be in Adam is to be dead in trespasses and sins.

Christ also lived (and died and rose again) as a representative for others. And who did Christ represent in his life, death burial and resurrection? He stood in the place of all who were given to him by the Father from all eternity (see John 17). These are all who ever have and ever will place their faith in Jesus the Christ. To be in Christ is to have life everlasting. “In Adam all die”, but “in Christ shall all be made alive.”

But there is an order to things, brothers and sisters. That is what Paul says in verse 23: “But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ” (1 Corinthians 15:23, ESV). No one has come to enjoy their resurrection body yet except Christ. I can think of only two possible exceptions — Enoch and Elijah. All who have died having placed their faith in Christ, either before or after his coming, do indeed live in the presence of God. But they live in God’s presence in the spirit while their bodies lie in the grave. Christ was raised bodily. He was the first of a many who would be brought to glory in and through him. “Then at his coming [that it to say, his second coming] those who belong to Christ”, will also be raised.

Verse 24: “Then comes the end, when he [Christ] delivers the kingdom to God the Father after destroying every rule and every authority and power” (1 Corinthians 15:24, ESV). At the end of time the dead in Christ will be raised. At the end of time “the kingdom” of Christ will be delivered “to God the Father”. By the way, this is what Adam was to do. He was to labor to promote and to advance God’s kingdom as a faithful servant of God to the glory and honor of God. When Adam failed, Christ has succeeded. Christ, on the last day, will deliver the kingdom of which he is Lord, to God the Father.

Verse 25: “For he must reign until he has put all his enemies under his feet” (1 Corinthians 15:25, ESV). Again, there is a process, friends. Christ is ruling and reigning now. His rule is supreme and absolute. But every enemy of his is progressively being brought under his feet.

Verse 26: “The last enemy to be destroyed is death” (1 Corinthians 15:26, ESV). Death is something that we still must experience. It is the way that we pass from this life into the next one. If we are in Christ we will pass from life to life. If we are in Christ we will pass “from life to life. Those not in Christ will pass from “death to death” (see 2 Corinthians 2:16). At the end of time, death itself will be destroyed by Christ for all those who are in him. This is why the Christian can say, “‘O death, where is your victory? O death, where is your sting?’ The sting of death is sin, and the power of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ” (1 Corinthians 15:55–57, ESV).

In verse 27 Paul sites Psalm 8 when he says, “For ‘God has put all things in subjection under his [that is, Christ’s] feet.’ But when it says, ‘all things are put in subjection,’ it is plain that he is excepted who put all things in subjection under him. When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all” (1 Corinthians 15:27–28, ESV).

What is the meaning of this? Paul is saying that all things have been made subject to Christ. But there is one exception. God has not and will not be made subject to Christ. God is the one exception, for he is the one “who put all things in subjection under [Christ], so that God may be all in all.”

Do you see, therefore, that when Christ was raised from the dead it for our good and to God’s glory?

It was for our good because Christ was the firstfruits. He raised, not fro himself, but for us so that we might be raised up with him at the end of time.

And it was for God’s glory because Christ is establishing God’s kingdom. The kingdom of Christ and the kingdom of God are one in the same. The kingdoms of Christ will advance in this world until it is fully established, with all things being made subject to Christ. And at that time Christ will “deliver the kingdom to God the Father after destroying every rule and every authority and power”, all the glory of our great God and King.

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Conclusion

So tell me, friend. Does it matter whether or not Christ was in fact raised from the dead?

And do you believe that he has been raised? Have you done what Paul says we must do if we are to be saved from our sins? “If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.” (Romans 10:9, ESV)

And if you have believed upon Christ, are you aware of how rich you are in him. We deserved God’s wrath because of our sin, “But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved— and raised us up with him and seated us with him in the heavenly places in Christ Jesus, so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus” (Ephesians 2:4–7, ESV).

Friends, are you eager to grow in your knowledge of Christ Jesus?

Are you eager to share that knowledge with others?

Brothers and sisters, it is good that have given special attention today to the resurrection of Christ. Indeed each Lord’s Day we gather to give worship to God through Christ who was risen on the first day of the week, but today, in a special way, we gather to say, he is risen… he is risen indeed.

Posted in Sermons, Study Guides, Joe Anady, 1 Corinthians 15:10-28, Posted by Joe. Comments Off

Apr 19
14

Sermon: Genesis 11:1-9: Babel: A Warning To All Who Would Build Independent Of God

Old Testament Reading: Genesis 11:1-9

“Now the whole earth had one language and the same words. And as people migrated from the east, they found a plain in the land of Shinar and settled there. And they said to one another, ‘Come, let us make bricks, and burn them thoroughly.’ And they had brick for stone, and bitumen for mortar. Then they said, ‘Come, let us build ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves, lest we be dispersed over the face of the whole earth.’ And the LORD came down to see the city and the tower, which the children of man had built. And the LORD said, ‘Behold, they are one people, and they have all one language, and this is only the beginning of what they will do. And nothing that they propose to do will now be impossible for them. Come, let us go down and there confuse their language, so that they may not understand one another’s speech.’ So the LORD dispersed them from there over the face of all the earth, and they left off building the city. Therefore its name was called Babel, because there the LORD confused the language of all the earth. And from there the LORD dispersed them over the face of all the earth.” (Genesis 11:1–9, ESV)

New Testament Reading: 1 Corinthians 3:10-14

“According to the grace of God given to me, like a skilled master builder I laid a foundation, and someone else is building upon it. Let each one take care how he builds upon it. For no one can lay a foundation other than that which is laid, which is Jesus Christ. Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw— each one’s work will become manifest, for the Day will disclose it, because it will be revealed by fire, and the fire will test what sort of work each one has done. If the work that anyone has built on the foundation survives, he will receive a reward.” (1 Corinthians 3:10–14, ESV)

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Introduction

The story of the tower of Babel is well known even in our culture, but I’m not sure that it is often understood. I wonder how many after reading this story think to themselves, “what was God so upset about that he would respond by confusing the language of the peoples of the earth to scatter them abroad?” On the surface it might seem as if God is against all cultural progress — as if he was upset that man dared to cooperate with one another to build a city. God’s response to this activity of man probably seems harsh to some, as if it were an overreaction.

But a careful reading of this text, especially when it is considered in the broader context of the story of Genesis and of scripture as a whole, will reveal that there is more going on here. God was displeased, not with city building or tower building per say, but with the spirit of these sinful men who sought to live their lives, to build their city and their tower, independent of God and for their own glory.

The tower that these men built was not just a tower, but a temple — a Mesopotamian ziggurat used to promote the worship of false gods. When these men built their city and their tower their hope was that the god’s would descend to them to bless them, and they would ascend to become like the gods, and make a name for themselves. This construction project was no innocent enterprise. Instead, the building of this city in a plain in the land of Shinar, and the construction of this tower-temple, was an act of rebellion against the God of heaven. The story shows that the same desire for independence and autonomy which drove Adam and Eve to take of the forbidden tree, for Cain to build a city and to name it after his son, and for the sons of God to rule corruptly, harsly and oppressively in the days leading up to the flood, was also present in the world after the flood. Prior to the flood the earth was filled with corruption because men sought to establish their own kingdoms, and not the kingdom of God. And the same is true in the world after the flood. Though Noah and his sons were saved from the flood waters in that Ark of God, and though they set their feet down upon a renewed earth after the floodwaters receded, they did not find themselves in the new heavens and new earth where righteousness dwells. Man was still fallen and in sin. Man still lived in a fallen and sinful world. What wee see is in this Babel story is that men were still eager to pursue, not the glory of God, but their own glory. They were eager to decide for themselves how they ought to worship and to live. With this God was displeased.

This brief story is a literary masterpiece . I wish that I could take the time to describe to you all of the wordplays contained in this text in the Hebrew. I wish that I could show how complex the structure of the text is, for that does help us to undestand the main point. Briefly, let me say that this little story is broken into seven sections. Those sections are formed into an extended chiasmus with verses five as the turning point. Not only is this text structured as an extended chiasmus, it is also organized into two parallel panels which are meant to be compared with one another, with emphasis given again to verse 5. I love this stuff, but it doesn’t preach very well. We will simply consider this text in it’s seven sections consisting of introductory remarks, fives scenes, and then concluding remarks. Let us consider this text scene by scene.

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Introductory Remarks

First, we encounter introductory remarks: “Now the whole earth had one language and the same words. And as people migrated from the east, they found a plain in the land of Shinar and settled there” (Genesis 11:1–2, ESV).

The stament, “now the whole earth had one language and the same words”, might strike you as odd given what we have already read in Genesis chapter 10. There in that table of nations, as we have called it, the spread of the descendents of Noah’s sons, Shem, Ham and Japheth are

described to us. And at the end of each section in that table of nations we read these words, “each with his own language, by their clans, in their nations” (Genesis 10:5, ESV). This is how the account of the descendents of Japheth is concluded — they spread to the coastlands, “each with his own language, by their clans, in their nations”. The same is true for Ham — “These are the sons of Ham, by their clans, their languages, their lands, and their nations.” (Genesis 10:20, ESV). And it is also true for the section dealing with Shem — “These are the sons of Shem, by their clans, their languages, their lands, and their nations” (Genesis 10:31, ESV).

If this is what we have learned in Genesis 10, then how can Genesis 11:1 say, “Now the whole earth had one language and the same words.” The answer is that the Bible often recapitulates. It is not always organized chronologically, but sometimes goes backwards in time to emphasize some other aspect or theme in the historical development.

The table of nations in Genesis 10 chronicles for us the dispersion of the peoples of the earth, and even takes us past the Babel incident to the time where each of these clans and nations had their own language. But as we move forward to Genesis 11 in the text, we find that the text takes us backwards in time. Genesis 10 tells us about the dispersion of the peoples of the earth. Genesis 11 tells us why they were dispersed.

These two texts — Genesis 10 and 11 — are not difficult to harmonize.

It should be remembered that Genesis 10 gave attention to one figure in particular in the line of Ham — his name was Nimrod. We are told in 10:8 that “he was the first on earth to be a mighty man” (he was a great and powerful king), and that “the beginning of his kingdom was Babel, Erech, Accad, and Calneh, in the land of Shinar” (Genesis 10:10, ESV). In Genesis 10 the camera angle is very wide — there we are zoomed way out to consider the spread of the nations in general. But in Genesis 11 we are zoomed way in upon the city of Babel which Nimrod founded to see the true spirit of that civilization which lead to the curse of confusion and to the dispersion. The spirit of that civilization was to build independent from God in the line and spirit of Cain and Lamech, Ham and Nimrod.

Also, it should be remember that in Genesis 10:25 we were introduced to one named Peleg. Peleg was born in the line of Shem, and in the righteous line of Eber. Through Peleg’s line, Abram (who we know as Abraham) would be born. From him the Hebrew people would come. And in Genesis 10:25 we learn that in Peleg’s “days the earth was divided…” (his name means “division”. In other words, it was during Peleg’s livetime that the Babel event happened.

Genesis 10 and 11 do not contradict one another. Instead they complement one another. Genesis 10 describes the dispersion of the nations generally. Genesis 11 looks up close to show us the details. And so with these words the stage is set for our story — “Now the whole earth had one language and the same words. And as people migrated from the east [that is, from mountains of Ararat], they found a plain in the land of Shinar and settled there” (Genesis 11:1–2, ESV).

Let us take a moment to imagine a world like that? Imagine a world where there was no such thing as a “language barrier”. People would be able to come together much more easily. People would be able to work together much more efficiently towards a common good. Or so you would think. The rest of the story describes what sinful and fallen men in the line of Ham and Nimrod did with this blessing of a unified language. Instead of using it for good, they used it for evil.

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Scene 1

Having had the scene set for us in verses 1 and 2, let us now consider the first scene in verse 3: “And they said to one another, ‘Come, let us make bricks, and burn them thoroughly.’ And they had brick for stone, and bitumen for mortar” (Genesis 11:3, ESV).

These words need to be considered carefully if we are to understand the central meaning of this text.

The phrase, “And they said to one another, ‘Come, let us make bricks, and burn them thoroughly’”, is meant to be contrasted with another well known phrase found earlier the book of Genesis. Notice that the words of these worldly men are similar to the words of God as recorded in Genesis 1:26: “Then God said, ‘Let us make man in our image, after our likeness. And let them have dominion…” (Genesis 1:26, ESV).

God engaged in a building project at the beginning of time. He made the heavens and earth. And he also made man. And his purpose for man — and this is very significant for our story today — was that man would exercise dominion upon the earth, but under his authority. God is not opposed to kingdom building. In fact, God created man for the express purpose of building a kingdom. Man was created to have dominion on earth and to labor for the advancement of God’s kingdom. Adam was to expand and keep the garden temple of God.

The words of the men who built Babel, and the words of God when he made man are similar so that we might be prompted to compare and contrast them. When we do, it becomes apparent that these city builders are up to no good. They are building a city and a tower, not under God and to advance his kingdom, but they are seeking to establish a kingdom of their own.

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Scene 2

The second scene makes all of this explicitly clear. Verse 4: “Then they said, ‘Come, let us build ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves, lest we be dispersed over the face of the whole earth’” (Genesis 11:4, ESV).

The words “us” and “ourselves” are important. “Come, let us build ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves.”

These men were very ambitious. Ambition – that is, the strong desire to achieve something — is not evil. But there is a between holy ambition and unholy ambition. Ambition that acts for the glory of something other than the glory of God and the good of others is sinful. Often, our ambitions are selfish. And this is why James says in 3:13 of his epistle, “Who is wise and understanding among you? By his good conduct let him show his works in the meekness of wisdom.” James is promoting wisdom that is meek — wisdom which first humbly submits to God and has God’s word as it’s source. And then he says, “But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth. This is not the wisdom that comes down from above, but is earthly, unspiritual, demonic. For where jealousy and selfish ambition exist, there will be disorder and every vile practice” (James 3:13–16, ESV).

This is exactly what we see on display in this Babel narrative. Thes men had a kind of wisdom, but it was not the wisdom from above. They did not live in submission to God’s rule and to his word, but sought to establish their autonomy. And their ambition, though great in size, was selfish ambition — “Come, let us build ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves.” They wisdom and ambition were not good and godly, but “earthly, unspiritual, demonic”. It is no wonder then that the product was “disorder and every vile practice”, for this is what “jealousy and selfish ambition” produce.

Notice the word “city”. These men desired to build a city. This city was not the city of God dedicated to the glorification of his name, but the city of man. Their ambition was to do what other city builders in the past had done in the line of Cain.

Pay special attention to this – their city, the city of Babel, would in the course of time become the prototypical city of man, and the antitype to the city of God, called Babylon. Babel becomes Babylon in the course of time.

Remember that to Babylon the Israelites would eventually be taken into captivity and then brought out again. In the scriptures Babylon stands for all that opposes God and his people in the earth. And yet God is sovereign even over Babylon.

And remember also how the city of Babylon functioned symbolically in the book of Revelation? There, Babylon symbolized the wicked and godless kingdoms of the earth. In Revelation 14:8 we read, “Another angel, a second, followed, saying, ‘Fallen, fallen is Babylon the great, she who made all nations drink the wine of the passion of her sexual immorality’” (Revelation 14:8, ESV). Concerning the great prostitute of Revelation 17 we read, “And on her forehead was written a name of mystery: ‘Babylon the great, mother of prostitutes and of earth’s abominations.’ And I saw the woman, drunk with the blood of the saints, the blood of the martyrs of Jesus. When I saw her, I marveled greatly” (Revelation 17:5–6, ESV). And in Revelation 18 the fall of Babylon, who stands for all of the wicked kingdoms of the the earth, was foretold. Verse 2: “And he called out with a mighty voice, ‘Fallen, fallen is Babylon the great! She has become a dwelling place for demons, a haunt for every unclean spirit, a haunt for every unclean bird, a haunt for every unclean and detestable beast” (Revelation 18:2, ESV). Verse 10: “They will stand far off, in fear of her torment, and say, ‘Alas! Alas! You great city, you mighty city, Babylon! For in a single hour your judgment has come’” (Revelation 18:10, ESV). And verse 21: “Then a mighty angel took up a stone like a great millstone and threw it into the sea, saying, ‘So will Babylon the great city be thrown down with violence, and will be found no more’” (Revelation 18:21, ESV). At the end of time the kingdoms of this world will be judged and banished from the earth so that only the kingdom of God remains.

Notice that these men — these who were associated with Ham and Nimrod — not only desired to build a city, but also a tower with its top in the heavens. This was not just any old tower, but a temple — a Mesopotamian ziggurat. These structures were similar to the pyramids found in Egypt. But instead of being finished off and polished into that pyramid shape which is so familiar to us, these ziggurat were built up level by level, with a base that is wider than the second and third levels, and so on.

It would be nieve to think that these structures — both the pyramids of Egypt and the ziggurat tower of Babel – were mere and meaningless structures, as if the men who made them said, hey, lets build something big and cool. No, they were built for religious purposes. They were constructed being driven by the religions fervor of their makers. These men built this tower to reach to heaven. Their hope was that the god’s of heaven would descend upon the mountain that they had built, and that by their mountain they themselves would manage to ascend to heaven.

Their objective was to make a name for themselves. This means that their goal was to advance and to establish their own name. In the context their quest must have been to establish their names in the heavenly realm amongst the God. In essence, they were attempting to do what Adam and Eve thought they were doing when they ate of the forbidden fruit — they thought they would become like God. These early Babylonians built their temple with the hopes that it would function like a stairway to heaven — the god’s would descend to them, and they would ascend to take their place amongst the god’s. Their religion was, in this sense, no different from all of the other man made religions of the world — they sought to obtain immortality by their own effort, by their own building.

But the scriptures are clear. Now that man is fallen — now that the covenant of works has been broken — there is no way for man to ascend to heaven or to have fellowship with God by his own efforts and by his own building. God himself must provide a way. God himself must build. And here is the distinguishing characteristic of the Covenant of Grace through which we are saved. In the covent of Works God says, do this and you shall live. But in the Covenant of Grace God says, I will… I will do such and such. I will provide a Savior, I will establish my kingdom. I will build my church. I will finish the work that I have begun in you. Christ is the mediator of the Covenant of Grace. It is only through him that salvation is possible. And was is required for one to partake of the benefits which Christ has earned? Answer: Faith alone. Faith in Christ alone and the work he has accomplished on our behalf.

Contrast what these early Babylonians said with what God said to Abram when he called him out of that pagan culture to make him in to a great nation and to bless the nations through the Christ who come from his loins. These early Babylonians said, “come… let us make a name for ourselves”. But “the LORD said to Abram, ‘Go from your country and your kindred and your father’s house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed” (Genesis 12:1–3, ESV).

Friends, if anything of the kingdom of God is to be built after man’s fall into sin and after the breaking of the covenant of works, it must be built by God and according to his revealed design.

Here in this story the building of the tower of Babel we find men building, not for God and under his rule, but fop themselves and according to their own wisdom. More than this, they are found fighting against the explicit decree of God. They built their city and tower “lest [they] be dispersed over the face of the whole earth.”

But we should remember that after God create Adam and Eve, “God blessed them. And God said to them, ‘Be fruitful and multiply and fill the earth and subdue it, and have dominion…” (Genesis 1:28, ESV). And after God brought Noah and his sons through the flood and into the world that now is, he “blessed Noah and his sons and said to them, ‘Be fruitful and multiply and fill the earth’ (Genesis 9:1, ESV).

Here these people of Babel aligned with Cain, Ham and Nimrod say, “Come, let us build ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves, lest we be dispersed over the face of the whole earth.” These people were living in all out rebellion against the God of heaven as they sought to develop their culture independent of him.

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Scene 3

The third scene, which is found in the fifth verse, is the pivotal scene in this story. There we read, “And the LORD came down to see the city and the tower, which the children of man had built” (Genesis 11:5, ESV).

If you know anything about the God of the Bible, the Creator of heaven and earth, you know that he does not need to “come down” to see anything on earth, but is omnipresent and omniscient, that is to say, all present and all knowing. Why then does the text say that “the LORD came down to see the city and the tower…”?

The statement is ironic. The Mesopotamians built their tower-temple in hopes that their god’s would come down to them. Instead, the one true God of heaven descended to inspect and to judge.

The stament is also mocking. From a human perspective the ziggurat built by these people in the plane of Shinar was an impressive sight to behold. How far they got in the process we are not told, but I’m sure the project would have been considered an engineering marvel. But from God’s persecutive, the project was small and insignificant, So small was it that God had to “come down” to see. This highlights how terribly short these people fell short in reaching their goals to build a tower which reached to heaven. The God of heaven had to “come down” to see it.

It really is ridiculous — and if were not so serious, I would say, comical — to consider how much we make of ourselves. We think that we are so big and powerful, so intelligent and creative, so independent and supreme. But if we were to compare ourselves to the God who made us, we would see clearly that we so small and insignificant.

Listen to Isaiah 40:21-23. “Do you not know? Do you not hear? Has it not been told you from the beginning? Have you not understood from the foundations of the earth? It is he who sits above the circle of the earth, and its inhabitants are like grasshoppers; who stretches out the heavens like a curtain, and spreads them like a tent to dwell in; who brings princes to nothing, and makes the rulers of the earth as emptiness” (Isaiah 40:21–23, ESV).

These sons of Ham and of Nimrod were so proud of themselves. The thought they could reach up to heaven with the tower they built. But God is so highly exulted above us, and so small are we, that he had to “come down” as it we to see their little achievement.

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Scene 4

Let us move on to scene 4 which is found in verse 6. There we read, “And the LORD said, ‘Behold, they are one people, and they have all one language, and this is only the beginning of what they will do. And nothing that they propose to do will now be impossible for them” (Genesis 11:6, ESV).

This is a problem, not because God is opposed to progress, but because he, in his mercy, is opposed to progress that is Godless. He is opposed to Godless progress for it is neither to his glory, nor for our good.

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Scene 5

Scene 5 is found in verse 7, where we read, “Come, let us go down and there confuse their language, so that they may not understand one another’s speech” (Genesis 11:7, ESV).

To confuse their language means that God caused the peoples who were then unified and speaking one language, to speak many languages, and thus they would be divided.

Clearly, this was an act of judgement. Because the people used their unity for evil, God cursed them with disunity. No longer were they able to communicate to build their city and temple, and they were dispersed.

We might also view this same act as an act of mercy. By confusing their languages and by dividing them God restrained the peoples of the earth from running headlong into sin. By pouring out this judgment evil was restrained. These men and women were running full speak towards the establishment of the kingdom of Satan and of the anti-Christ, but showed mercy when he disrupted their plans. God will do this from time to time in the world and in our own lives. He will judge and will chasten us because he is merciful and kind.

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Concluding Remarks

In verses 8 and 9 we find concluding remarks. “So the LORD dispersed them from there over the face of all the earth, and they left off building the city. Therefore its name was called Babel, because there the LORD confused the language of all the earth. And from there the LORD dispersed them over the face of all the earth” (Genesis 11:8–9, ESV).

Genesis 11 doesn’t take us any further than Genesis 10 did historically, but it does take us further as it pertains to our understanding of the spirit of this world and of God’s activities within it.

There are two kingdoms present within this world — the kingdom of God and the kingdom of man. God is Lord and king over both kingdoms. He is Lord and king over the kingdom of God, for that kingdom is made up of those who desire to live in obedience to him and for his glory. But he is also Lord and King over the city of man, for God is ultimately sovereign over all things. Even those who oppose and resist his rule are not outside of his sovereign control.

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Application

Let me make a few points of application as we close.

First of all, the story of Babel should encourage us to be careful with how we build in this life.

Let us take care to build our own personal lives according to God’s word.

“Why do you call me ‘Lord, Lord,’ and not do what I tell you? Everyone who comes to me and hears my words and does them, I will show you what he is like: he is like a man building a house, who dug deep and laid the foundation on the rock. And when a flood arose, the stream broke against that house and could not shake it, because it had been well built. But the one who hears and does not do them is like a man who built a house on the ground without a foundation. When the stream broke against it, immediately it fell, and the ruin of that house was great” (Luke 6:46–49, ESV).

Let us also take care as we seek to build Christ’s church. We must build according to God word and for his glory, and not our own.

This is what the apostle was speaking to when he wrote those words which we read at the start of this sermon. “According to the grace of God given to me, like a skilled master builder I laid a foundation, and someone else is building upon it. Let each one take care how he builds upon it. For no one can lay a foundation other than that which is laid, which is Jesus Christ. Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw— each one’s work will become manifest, for the Day will disclose it, because it will be revealed by fire, and the fire will test what sort of work each one has done. If the work that anyone has built on the foundation survives, he will receive a reward.” (1 Corinthians 3:10–14, ESV)

Secondly, be careful how you pursue life eternal. Not by works, but by grace. Not by our efforts, but through faith in what God has built.

“What shall we say, then? That Gentiles who did not pursue righteousness have attained it, that is, a righteousness that is by faith; but that Israel who pursued a law that would lead to righteousness did not succeed in reaching that law. Why? Because they did not pursue it by faith, but as if it were based on works. They have stumbled over the stumbling stone, as it is written, “Behold, I am laying in Zion a stone of stumbling, and a rock of offense; and whoever believes in him will not be put to shame.”” (Romans 9:30–33, ESV)

Thirdly, let us be faithful to proclaim the good news of Jesus Christ locally and to the ends of the earth.

“Now there were dwelling in Jerusalem Jews, devout men from every nation under heaven. And at this sound the multitude came together, and they were bewildered, because each one was hearing them speak in his own language. And they were amazed and astonished, saying, “Are not all these who are speaking Galileans? And how is it that we hear, each of us in his own native language? Parthians and Medes and Elamites and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome, both Jews and proselytes, Cretans and Arabians—we hear them telling in our own tongues the mighty works of God.”” (Acts 2:5–11, ESV)

Posted in Sermons, Study Guides, Joe Anady, Genesis 11, Posted by Joe. Comments Off

Apr 19
7

Sermon: Genesis 10: The Table Of Nations

Scripture Reading: Genesis 10

“These are the generations of the sons of Noah, Shem, Ham, and Japheth. Sons were born to them after the flood. The sons of Japheth: Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras. The sons of Gomer: Ashkenaz, Riphath, and Togarmah. The sons of Javan: Elishah, Tarshish, Kittim, and Dodanim. From these the coastland peoples spread in their lands, each with his own language, by their clans, in their nations. The sons of Ham: Cush, Egypt, Put, and Canaan. The sons of Cush: Seba, Havilah, Sabtah, Raamah, and Sabteca. The sons of Raamah: Sheba and Dedan. Cush fathered Nimrod; he was the first on earth to be a mighty man. He was a mighty hunter before the LORD. Therefore it is said, ‘Like Nimrod a mighty hunter before the LORD.’ The beginning of his kingdom was Babel, Erech, Accad, and Calneh, in the land of Shinar. From that land he went into Assyria and built Nineveh, Rehoboth-Ir, Calah, and Resen between Nineveh and Calah; that is the great city. Egypt fathered Ludim, Anamim, Lehabim, Naphtuhim, Pathrusim, Casluhim (from whom the Philistines came), and Caphtorim. Canaan fathered Sidon his firstborn and Heth, and the Jebusites, the Amorites, the Girgashites, the Hivites, the Arkites, the Sinites, the Arvadites, the Zemarites, and the Hamathites. Afterward the clans of the Canaanites dispersed. And the territory of the Canaanites extended from Sidon in the direction of Gerar as far as Gaza, and in the direction of Sodom, Gomorrah, Admah, and Zeboiim, as far as Lasha. These are the sons of Ham, by their clans, their languages, their lands, and their nations. To Shem also, the father of all the children of Eber, the elder brother of Japheth, children were born. The sons of Shem: Elam, Asshur, Arpachshad, Lud, and Aram. The sons of Aram: Uz, Hul, Gether, and Mash. Arpachshad fathered Shelah; and Shelah fathered Eber. To Eber were born two sons: the name of the one was Peleg, for in his days the earth was divided, and his brother’s name was Joktan. Joktan fathered Almodad, Sheleph, Hazarmaveth, Jerah, Hadoram, Uzal, Diklah, Obal, Abimael, Sheba, Ophir, Havilah, and Jobab; all these were the sons of Joktan. The territory in which they lived extended from Mesha in the direction of Sephar to the hill country of the east. These are the sons of Shem, by their clans, their languages, their lands, and their nations. These are the clans of the sons of Noah, according to their genealogies, in their nations, and from these the nations spread abroad on the earth after the flood.” (Genesis 10, ESV)

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Introduction

Brothers and sisters, one of the things for which I am grateful is to have the privilege of pastoring a church that is eager to hear God’s word proclaimed in its entirety. And I would urge you to never allow that hunger for God’s word to fade.

I think all of you would agree that there are some passages of scripture that are more exciting and obviously applicable than others. But our belief is that “all Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness” (2 Timothy 3:16, ESV). And so our practice it to teach through the scriptures in their entirety.

I would imagine that to many the portions of scripture that seem least applicable are the ones that contain genealogies. Perhaps you have had the experience of opening your Bible a the scripture reading for the day (assuming you are using a Bible reading plan) only to see a long list of names. Many, I would imagine, feel as if there is nothing for them in a text like that. While I understand the sentiment, I do hope to change your mind today.

While I am willing to admit that the genealogies of Genesis apply to us in a different way than, let’s say, Colossians 3:5-10 applies — they still apply!

The application of a passage like Colossians 3:5-10 is obvious. It lays there on the surface and is easily picked up by the reader: “Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry. On account of these the wrath of God is coming. In these you too once walked, when you were living in them. But now you must put them all away: anger, wrath, malice, slander, and obscene talk from your mouth. Do not lie to one another, seeing that you have put off the old self with its practices and have put on the new self, which is being renewed in knowledge after the image of its creator” (Colossians 3:5–10, ESV). This text speaks in a most direct way to how we ought to live in Christ Jesus. The meaning is clear. The application is direct.

It is not that passages like Genesis 10 are less meaningful. Neither are they less applicable. But two things need to be said: One, it is true that more work is required to mine texts like Genesis 10 when compared to texts like Colossians 3:5-10 if we are to understand its meaning and make application. Hard mental and spiritual spade work is required here. The reader must dig a little to reap the rewards and profit from a passage of scripture like this. Two, the kind of application drawn from texts like Genesis 10 is different from the kind of application drawn from texts like Colossians 3:5-10. After considering the Colossians passage, the reader is most naturally urged to “do something” — “Put to death therefore what is earthly in you”, etc. But after considering the list of names, peoples and places in Genesis 10, the reader is most naturally urged to “see and to understand” something. The application is simply different. It has more to do with what we art to believe than with what we are to do.

Friends, application that begins with the words, “see” or “understand” is not less important than application that begins with the word, “do”. In fact, seeing and understanding the message of the Bible is more foundational than doing what the Bible says. My objective as a minister of the gospel is not primarily to convince you to do this or that, but to convince you to believe something. My primary concerning is not to make you a better person, in other words, but to convince you that “Jesus is the Christ, the Son of God, and [to understand] that by believing you… have life in his name” (John 20:31, ESV). And after urging you to believe that Jesus is the Christ, then my objective is urge you to obey him.

Brothers and sisters, today I hope to convince you, if you are not convinced already, that these lists of names that appear in the scriptures from time to time are of great importance. They are of great importance for they tell the story of the accomplishment of our salvation.

Friends, I hope that you are beginning to understand that God did not accomplish our salvation through a Christ who appeared out of the blue one day. Instead, God provided salvation for us by first promising that he would. He promised that a victorious savior would one day appear. And he would appear, not by dropping from the sky without warning, but in fulfillment to promises previously made. The savior would, in due time, come from amongst the offspring of Eve.

The accomplishment of our salvation, therefore, began with a promise. And it also involved the fulfillment of that promise in human history. God promised to accomplish our salvation through the offspring of the woman, and he was also faithful to bring it about. The scriptures tell this story. The scriptures tell the story of God calling and preserving a people for himself in the world. And it was through this people that the Christ eventually came to pay the price for our sins.

Brothers and sisters, hear me now. There is no gospel of Jesus Christ apart from these genealogies.

I should remind you that Matthew began his gospel with a genealogy. The title of his work is, “The Gospel According to Matthew”. And the first words in his gospel presentation are, “The book of the genealogy of Jesus Christ, the son of David, the son of Abraham”, etc. (Matthew 1:1–2, ESV). Luke’s gospel also has a genealogy at the heart of it. In Luke 3:23 we read, “Jesus, when he began his ministry, was about thirty years of age, being the son (as was supposed) of Joseph, the son of Heli”, etc. I will say it again — there is no gospel of Jesus Christ apart from these genealogies, for God determined in eternity past to accomplish our redemption progressively, in human history, through the selection and preservation of an elect line through every generation up until the birth of the Christ, who would atone for the sins of his people by his own shed blood.

And what do we see here in Genesis 10 except the earliest stages of the development of that story.

There is so much that could be said about this passage. Some scholars have labored to identify each of the names in this list and to identify them with known peoples and nations in the ancient world. Many of the names and peoples mentioned are known to us. Some are a bit more difficult to identify. This is a very interesting and important field of study, but it is not the focus of the sermon today.

Let me begin by making seven general and brief observations about this list of people, places and nations before moving on to make three main points.

One, notice that this list of names differs a bit from the lists of names that we encountered earlier in the book of Genesis. The earlier lists are appropriately called genealogies, for they clearly trace the descent from father to son. Take, for example, the genealogy beginning in Genesis 5:1. There we read, “This is the book of the generations of Adam… When Adam had lived 130 years, he fathered a son in his own likeness, after his image, and named him Seth”, etc. The language is less precise in Genesis 10. This is not so much a genealogy, but a table of nations. The point is to show where the nations of the earth descended from after the days of Noah.

Two, notice that this passage is a continuation of what was said in Genesis 9:18. There we read, “The sons of Noah who went forth from the ark were Shem, Ham, and Japheth. (Ham was the father of Canaan.) These three were the sons of Noah, and from these the people of the whole earth were dispersed” (Genesis 9:18–19, ESV). The table of nations of Genesis 10 maps out the dispersion of the peoples of the earth descending from Noah’s three sons, Shem, Ham and Japheth.

Three, we must remember that the book of Genesis was originally written, not to us, but by Moses to ancient Israel after they had been redeemed from Egypt. While it is difficult for you and I to recognize the names in this list and to visualize where in the world these peoples resided, it would not have been so difficult for the ancient Israelite. As they heard these names, they would have recognized them, and they would have been able to visualize where in the world these people lived.

Four, notice the order in which the descendents of Shem, Ham and Japheth are listed. First, the descendents of Japheth are presented. Second, the descendents of Ham. And third, the descendents of Shem. Why this order? Up until this point the order has been Ham, Shem and Japheth, or Shem, Ham and Japheth. But here the order is Japheth, Ham and Shem. This ordering makes sense only if we consider it from the perspective of ancient, Old Covenant Israel and in the context of the overarching story of the history of redemption.

The Japhethites are mentioned first, and the least detail is given concerning them, because they were the people furthest removed from the Israelites. They were the peoples with whom the Israelites had least contact. They were the “ends of the earth” peoples from the perspective of the Hebrews.

The Hamites are mentioned second, and with much more detail, because they were the peoples that Israel had most contact with, and many of them were their enemies. Consider verse 6, where we read, “The sons of Ham: Cush, Egypt, Put, and Canaan” (Genesis 10:6, ESV). Of those four names, two are familiar to us — Egypt and Canaan. And coinsider this — the Israelites had just been freed from Egypt and they were sojourning towards a land that God had promised to them, the land of Canaan. Israel would have to drive the Canaanites out of the land and subdue them before occupying it.

The Shemites are mentioned last because this is line through through with the Hebrew people — God’s chosen people under the Old Covenant — would descend.

Five, remember that when Noah cursed Ham for his sin, he did not curse Ham directly, but his son Canaan. Now it should be clear why Noah cursed Canaan and not Ham, for not all who descended from Ham were cursed, but only the Canaanites. Noah said, “Cursed be Canaan; a servant of servants shall he be to his brothers” (Genesis 9:25, ESV). Again, this must be considered from the perspective of the Israelite who had been redeemed from slavery in Egypt and was sojourning towards the promised land of the Canaanites.

Six, it is significant that if all of the descendents of Shem, Ham and Japheth are counted, the number comes to 70. Seventy is a number of completion in the scriptures. Clearly, this is not a complete and detailed genealogy of the sons of Noah. This is a selective list. The number 70 is meant to communicate the idea of completeness. From the sons of Noah, “the people of the whole earth were dispersed” (Genesis 9:18–19, ESV).

Seven, special attention should be payed to the remarks that are made about certain individuals in this list.

Take, for example, the remarks that are made about Nimrod in the line of Ham. Verse 8: “Cush fathered Nimrod; he was the first on earth to be a mighty man. He was a mighty hunter before the LORD. Therefore it is said, ‘Like Nimrod a mighty hunter before the LORD.’ The beginning of his kingdom was Babel, Erech, Accad, and Calneh, in the land of Shinar. From that land he went into Assyria and built Nineveh, Rehoboth-Ir, Calah, and Resen between Nineveh and Calah; that is the great city” (Genesis 10:8–12, ESV). This is quite a statement. It is meant to catch our attention. In brief, it communicates that in the line of Ham was characterized by mighty men — oppressive rulers, who engaged in city building, not to the glory of God, but to the glory of man.

Notice also that when we come to the line of Shem in verse 21 we read, “To Shem also, the father of all the children of Eber, the elder brother of Japheth, children were born” (Genesis 10:21, ESV). It is highlighted and emphasized from the outset that Shem was the “the father of all the children of Eber”. From Eber, the Hebrew people would descend, and this is emphasized from the outset.

With those general remarks out of the way, let me now make three points:

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The Sons Of Japheth

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Firstly, as we consider the Japhethites, let it be recognized that God’s plan from the beginning was to bring salvation to all the peoples of the earth.

This table of the nations in Genesis 10 makes it clear that those who descended from Japheth were the ones who were far removed from Israel. They were the gentile people — the people with whom Israel had least contact. But we must also remember the blessing that God pronounced upon his son Japheth: “May God enlarge Japheth, and let him dwell in the tents of Shem, and let Canaan be his servant” (Genesis 9:27, ESV). God’s purpose from the beginning was to bless all the nations of the earth — even those who were far off — through his chosen people, the Israelites.

This will become even more clear in Genesis 12 when God calls Abram, one of Shem’s descendents. There we will read, “Now the LORD said to Abram, ‘Go from your country and your kindred and your father’s house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed” (Genesis 12:1–3, ESV). Two things are communicated here: one, God would make Abram into a great nation. And two, in Abram “all the families of the earth shall be blessed”. This is a reiteration of the blessing pronounced upon Japheth when Noah said, “May God enlarge Japheth, and let him dwell in the tents of Shem”, which would become the tents of Abram in the course of time.

Friends, God’s purpose from the beginning was to save a people for himself from every tongue, tribe and nation. The savior, when he did come, would be the savior of the world, and not of the Hebrews only. The savior would defeat the evil one who plunged the world into sin and darkness. And the savior would redeem the children of Adam, who was the father, not of the Jews only, but of all people. But this savior would come into the world through one particular people, namely, the Hebrew people. It would be through the Jewish people that all the nations o f the earth would be blessed. This was God’s design from the beginning.

So much of the Old Testament scriptures focuses in upon this one people — the Hebrew people — that it would be east to assume that God had as his supreme goal the salvation of this people. Really, Genesis 12 through to the end of the Old Testament is about things that happened amongst the Hebrews. But do not forget God’s original design — to bless the Japhethites in and through the Shemites.

You and I live in an amazing time, for the gospel of Jesus Christ has gone to the farthest corners of the earth. The Christ has come. He atoned for sin by his death and resurrection. And the good news off salvation in his name has been preached in Jerusalem, Judea, Samaria, and to the ends of the earth. But there are still some places where the gospel has never been preached. There are some peoples who have never heard.

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The Sons of Ham

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Secondly, as we consider the Hamites, let it be recognized that impulse of fallen and sinful man has always been to build cities and kingdoms for themselves, and for their own glory.

I have already mentioned the emphasis that is placed upon that man named Nimrod in the line of Ham. It must be recognized that a theme continues to develop in the story of scripture. God called Adam to build a city for the glory of God. He was to expand the garden, tend and keep it, so that worship of God might be promoted in that place. The garden was a temple — a city and kingdom devoted entirely to the worship and service of God. Adam sinned when he rebelled against his maker and sought establish his own kingdom — to decide for himself right and wrong, good and evil.

All of human history can be viewed from this angle. There are those who belong to God who are concerned to live for his glory and for the advancement of his kingdom on earth, and there are those who belong to the evil one who are concerned to promote their own glory (to make a name for themselves), and to advance the kingdoms of this world.

Cain and his son Enoch were of the world. Cain built a city and named it after his son, Enoch.

Lamech was a mighty king who perverted justice.

In the days leading up to the flood powerful and tyrannical kings ruled on earth. They “saw that the daughters of man were attractive. And they took as their wives any they chose” (Genesis 6:2, ESV).

The Nimrod in the line of Ham was another one who lived for his own glory and sought to advance the kingdoms of this world independent of God. “The beginning of his kingdom was Babel, Erech, Accad, and Calneh, in the land of Shinar. From that land he went into Assyria and built Nineveh, Rehoboth-Ir, Calah, and Resen between Nineveh and Calah; that is the great city” (Genesis 10:10–12, ESV).

This conflict between the kingdom of God and the kingdoms of the world will by displayed most famously in Genesis 11 in the story of the tower of Bable, when the people of the earth said, “‘Come, let us build ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves, lest we be dispersed over the face of the whole earth.’ And the LORD came down to see the city and the tower, which the children of man had built” (Genesis 11:4–5, ESV).

Friends, there is nothing new under the sun. Even today there are those who live for their own glory and pleasure, and for the kingdoms of this world, and there are those who live for the glory and pleasure of God, and the advancement of his righteous kingdom.

The line of Ham is characterized by the insatiable desire to establish kingdoms where man rules as supreme, independent of, and in constant rebellion against the God of heaven.

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The Sons of Shem

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Thirdly, as we consider the Sethites, let it be recognized that God, by his grace, determined to set a people apart for himself as holy and, through them, to provide a savior.

Remember the blessing pronounced upon Seth by Noah. Genesis 9:26: “He also said, ‘Blessed be the LORD, the God of Shem; and let Canaan be his servant.” (Genesis 9:26, ESV)

From Seth, Eber would be born. And from Eber, the Hebrews would descend.

But notice that in this passage the line of Seth is traced through Eber and then through Yoktan (10:25), which does not lead Abram and the Hebrews.

In chapter 11 we will find that the line of Seth is again traced through Eber, but this time through Ebers son Peleg (11:16), and eventually to Terah, who was the father of Abram and the Hebrews.

Seths line is put before us twice, therefore — first in chapter 10 and again in chapter 11. The first does not lead to God’s chosen people. The second genealogy does. This was also true of Adam’s genealogy. The line of Cain was traced from Adam in Genesis 4. And the genealogy of Adam was presented again in Genesis 5 — this time with attention given to righteous and chosen line of Seth.

What is the meaning of all of this? It shows that God, by his grace, was faithful to preserve a people for himself in the world as holy and, through them, to provide a savior. This is the story of scripture. This is a crucial aspect of the gospel of Jesus Christ.

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Application

From the line of Japheth

God’s purpose has always been to save people from every tongue, tribe and nation.

Let us pray for the salvation of the nations.

Racism has no place in Christ’s church.

From the line of Ham

Let us recognize and beware of the spirit of the world which is to build cities and kingdoms for the glory and honor of man and not for the glory of God.

Let us be sure that that spirit is not in us.

Let us live for God’s glory — may he be our only Lord and king.

And let us labor to promote his kingdom in the world around us.

I wonder, what opportunities do you have to promote God’s kingdom?

From the line of Shem

Let us marvel at the mercy and grace of God that he would call and keep a people for himself so that he might provide salvation for the world through them?

This is your spiritual heritage if you are in Christ.

Thanks be to God for his faithfulness to call and to preserve his people in every generation.

Posted in Sermons, Study Guides, Joe Anady, Genesis 10, Posted by Joe. Comments Off

Mar 19
31

Sermon: Genesis 9:18-29: Canaan Cursed, Shem Blessed, Japheth Blessed In Shem

Old Testament Reading: Genesis 9:18-29

“The sons of Noah who went forth from the ark were Shem, Ham, and Japheth. (Ham was the father of Canaan.) These three were the sons of Noah, and from these the people of the whole earth were dispersed. Noah began to be a man of the soil, and he planted a vineyard. He drank of the wine and became drunk and lay uncovered in his tent. And Ham, the father of Canaan, saw the nakedness of his father and told his two brothers outside. Then Shem and Japheth took a garment, laid it on both their shoulders, and walked backward and covered the nakedness of their father. Their faces were turned backward, and they did not see their father’s nakedness. When Noah awoke from his wine and knew what his youngest son had done to him, he said, ‘Cursed be Canaan; a servant of servants shall he be to his brothers.’ He also said, ‘Blessed be the LORD, the God of Shem; and let Canaan be his servant. May God enlarge Japheth, and let him dwell in the tents of Shem, and let Canaan be his servant.’ After the flood Noah lived 350 years. All the days of Noah were 950 years, and he died.” (Genesis 9:18–29, ESV)

New Testament Reading: Acts 14:19-28

“But Jews came from Antioch and Iconium, and having persuaded the crowds, they stoned Paul and dragged him out of the city, supposing that he was dead. But when the disciples gathered about him, he rose up and entered the city, and on the next day he went on with Barnabas to Derbe. When they had preached the gospel to that city and had made many disciples, they returned to Lystra and to Iconium and to Antioch, strengthening the souls of the disciples, encouraging them to continue in the faith, and saying that through many tribulations we must enter the kingdom of God. And when they had appointed elders for them in every church, with prayer and fasting they committed them to the Lord in whom they had believed. Then they passed through Pisidia and came to Pamphylia. And when they had spoken the word in Perga, they went down to Attalia, and from there they sailed to Antioch, where they had been commended to the grace of God for the work that they had fulfilled. And when they arrived and gathered the church together, they declared all that God had done with them, and how he had opened a door of faith to the Gentiles. And they remained no little time with the disciples.” (Acts 14:19–28, ESV)

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Introduction

The story of Genesis 9:18-29 is very important for it reveals in greater detail than before something of God’s plan to bring salvation to his people. This text is crucial, for it builds upon promises that were previously made and also sets the stage for important events that would transpire in the future. In order to properly interpret this story we must both look backwards into the earlier chapters of Genesis and also forwards. In doing so it will become abundantly clear that the events recorded in this passage build upon promises previously given by God and also set the stage for more development in God’s redemptive program.

The text that is before us today is broken neatly into two parts. First, we have the story of Noah’s drunkenness, the shameful response of Ham to his fathers nakedness, and the honorable behavior of Shem and Japheth — their impulse was to cover the shame of their father, rather than expose it. That story is told in verses 18-23 of Genesis 9. Secondly, we find the speech of Noah wherein he pronounces a curse upon Canaan (the son of wicked Ham), and blesses both Seth and Japheth This story is told in verses 24-28 of Genesis 9. And it is the more significant of the two parts — the first section sets the stage for the second.

I suppose it is possible to draw application from this text which condemns the sin of drunkenness and encourages children to show respect to their parents. Indeed, the scriptures forbid drunkenness. Noah sinned when he got drunk. Indeed, the scriptures forbid the disrespect of parents. And this was the sin of Ham — he did not honor his father, but acted shamefully when he drew ate nation to the shame of his father rather than covering it. But to think that this text is primarily concerned with the promotion of moral living would be a terrible mistake. If what I said was, “this story teaches us to not get drunk and to honor your parents — the end”, I would be guilty of mishandling this portion of scripture. This text is not primarily about morals. Instead, it is about God’s program of redemption. It reveals more clearly than before God’s plan for the salvation of his people.

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Noah’s Sin: A Repeat Of Adam’s Sin

It is crucial to see that in this story — the story of Noah’s drunkenness, the shameful response of Ham to his fathers nakedness, and the honorable behavior of Shem and Japheth — we find a repeat of the story of Adam’s fall into sin. Many of the themes present in the story of Adam’s fall are repeated here in this narrative. This is very significant, for it helps us to see what this story is — a reiteration of God’s purpose to save a people for himself despite man’s sin.

In verses 18 and 19 we read, “The sons of Noah who went forth from the ark were Shem, Ham, and Japheth. (Ham was the father of Canaan.) These three were the sons of Noah, and from these the people of the whole earth were dispersed” (Genesis 9:18–19, ESV).

These verses pick up where Genesis 6:9 left off before telling us of the story of the great and worldwide flood. In Genesis 6:9 we read, “These are the generations of Noah. Noah was a righteous man, blameless in his generation. Noah walked with God. And Noah had three sons, Shem, Ham, and Japheth” (Genesis 6:9–10, ESV). Now we return to focus on these figures — Noah and his three sons, Shem, Ham, and Japheth. Notice that it was from these three that the whole earth would be repopulated after the flood. Notice also the parenthetical note that “Ham was the father of Canaan”. This is emphasized again in verse 20 where Ham is again called “the father of Canaan”. This will become an important piece of information later in the story, so don’t forget it — Ham was the father of Canaan.

In verses 20 and 21 we read, “Noah began to be a man of the soil, and he planted a vineyard. He drank of the wine and became drunk and lay uncovered in his tent” (Genesis 9:20–21, ESV).

The story is simple enough. Noah was a farmer. He planted a vineyard (vineyards and wine are associated with God’s blessing in the scriptures). But Noah misused God’s blessing when he became drunk with the wine and, therefore, laid shamefully naked and exposed in his tent.

I think it is important that we compare Noah with Adam, and Noah’s transgression with Adam’s.

One, notice that Noah and Adam were both farmers. Adam was put by God “in the garden of Eden to work it and keep it” (Genesis 2:15, ESV). True, Adam was more than a farmer, for he was to keep the garden — he was to protect it from intruders — but Adam was not less than a farmer. He was to tend the garden and expand its boarders to the ends of the earth. Noah was also a farmer. “Noah began to be a man of the soil, and he planted a vineyard.”

Two, notice that Adam’s sin and Noah’s sin both involved a misuse of God’s blessing of the fruit of the ground. Adam was given every tree in the garden to eat with the exception of one. He sinned when he ate of the forbidden fruit. Noah was blessed with a vineyard. He sinned when he misused the fruit of the vine and became drunk.

Three, notice the result of Adam’s sin and of Noah’s. Both men were ashamed of their nakedness after they sinned. When Adam and Eve sinned by eating of the forbidden fruit, “the eyes of both were opened, and they knew that they were naked. And they sewed fig leaves together and made themselves loincloths” (Genesis 3:7, ESV). When Noah sinned by drinking wine to the point of drunkenness, he fell asleep and laid naked in his tent.

These episodes are not identical, but they are similar. They are meant to be compared. After God created the heavens and earth, he created man, placed him in his garden and entered into a covenantal relationship with Adam as the representative for all of humanity. Adam was to obey God. Instead he rebelled. And having sinned, he experienced the shame of his nakedness. Similarly, after God brought a new earth and a new humanity through the waters of the flood, he entered into a covenantal relationship with Noah as a representative for all humanity. Noah was to obey God, but he sinned. And having sinned, he experienced the shame of his nakedness.

In verses 22 and 23 the response of Noah’s sons to his sin and shame are described: “And Ham, the father of Canaan, saw the nakedness of his father and told his two brothers outside. Then Shem and Japheth took a garment, laid it on both their shoulders, and walked backward and covered the nakedness of their father. Their faces were turned backward, and they did not see their father’s nakedness” (Genesis 9:22–23, ESV).

Even if we were to read this text superficially it is not difficult to see that Ham did something shameful and Shem and Japheth did something honorable for their father.

Ham showed disrespect to his father when he exposed and magnified his sin instead of seeking to cover it. He found his father drunk and shamefully exposed. And instead of covering his fathers nakedness, he went out to tell his brothers, presumably to mock his father in his moment of shame.

Shem and Japheth did the honorable thing. They showed respect to their father and covered the shame of his nakedness. They draped a cloak over their shoulders, walked backwards into the tent together, and having arrived the foot of their fathers bed, dropped the cloak over their father to cover his shame.

It is important to God that children honor their parents. The fifth of the ten commandments speak to this. Paul the apostle refered to that commandment when he wrote, “Children, obey your parents in the Lord, for this is right. ‘Honor your father and mother’ (this is the first commandment with a promise), ‘that it may go well with you and that you may live long in the land’” (Ephesians 6:1–3, ESV). Children to are to show honor two their parents. This they are to do when they are young and when they are old. And this they are to do even if their parent is acting in less than an honorable way.

Ham disrespected his father by failing to cover him, and by mocking his nakedness. Shem and Japheth honored their father by refusing to look upon his shame, and by going to the trouble to cover him in his moment of disgrace. This is evident from a superficial reading of the text.

But I think we should continue to do what we have already done and compare this passage with the passage that describes Adam’s temptation, his sin and God response to it. When we do we will find that the actions Ham showed that he was of the evil one — he was of the seed of the serpent — whereas Shem and Japheth were of God — they were of the promised seed of the woman.

When Ham rejoiced in his fathers shame and sought to magnify and expose it by telling his brothers, he showed that he was in league with the evil one who rejoiced in Adam’s fall and shame. Ham had the heart of the serpent. Ham was of the seed of the serpent. He was the one, as we will see, through whom the line of wicked Cain would be preserved in the new world. God will always have a people in this world, and so will the evil one. Ham was of the evil one. His response to his fathers sin and shame revealed it.

When Shem and Japheth covered their fathers nakedness, they demonstrated that they were of God. They had the heart of God who grieved over the sin of Adam and graciously covered the shame of his nakedness. After Adam and Eve sinned “they heard the sound of the LORD God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of the LORD God among the trees of the garden. But the LORD God called to the man and said to him, ‘Where are you?’ And he said, ‘I heard the sound of you in the garden, and I was afraid, because I was naked, and I hid myself’” (Genesis 3:8–10, ESV). How did God respond to this? After pronouncing his judgements, “the LORD God made for Adam and for his wife garments of skins and clothed them” (Genesis 3:20–21, ESV). By their actions Shem and Japheth demonstrated that they were of God. They were in league with him and possessed his heart.

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Noah’s Curse and Blessings: A Repeat Of God’s Curse And Blessing

This story — as important as it is — merely sets the stage for the curse that Noah pronounced upon Canaan (Ham’s son), and the blessing that he pronounced upon Shem and Japheth. This curse and these blessings would set the trajectory for the rest of history as it pertains to God’s redemptive purposes. From these three men the earth would be repopulated. And these three men would represent three distinct groups of people in relation to God’s program of redemption. Canaan, the son of Ham, was cursed. Shem was blessed. And Japheth was blessed by his association with Shem.

This episode, wherein Noah pronounces a curse upon Canaan and blesses Shem and Japheth, is to be compared with that episode wherein God pronounced his judgments upon the serpent, Eve and Adam. Remember that imbedded within those judgements was the gospel. Good news was announced — a promise was given — that one would arise from the seed of the woman who would bruise the head of the serpent (Genesis 3:15). In other words, through the women and from her offspring a savior would come — a champion would arise. This gospel was proclaimed in the context of the judgments that God pronounced upon three figures — the serpent, Eve and Adam.

The words of Noah in Genesis 9:24 and following are to be viewed as a continuation of the word of the Lord in Genesis 3:14 and 15. These words of Noah pick up theme of Genesis 3:14 and 15, which has to do with the curse of God upon Satan and his followers, and the eventual victory that would be won by the Messiah, and bring them into the new world. In other words, in the world that once was prior to the flood a promise was made that the seed of the serpent would be cursed, and from the seed of the woman a champion savior king would arise who would defeat the evil one fully and finally. That same message was also communicated in new world — in the world after the flood — through the curse and blessings pronounced by Noah upon his sons, but with greater clarity and precision than before.

What do the curse and blessings of Noah communicate concerning God’s plan of redemption from the days of Noah onward? We learn that though many will belong to the evil one in the line of Ham, God will set apart a people for himself in the of Seth, and that some from Japheth will in due time associate with Seth, and will they themselves be blessed in him.

Let us consider the curse that Noah pronounced upon Canaan (Ham’s son) in verses 24-25: “When Noah awoke from his wine and knew what his youngest son had done to him, he said, ‘Cursed be Canaan; a servant of servants shall he be to his brothers” (Genesis 9:24–25, ESV).

Why did Noah curse Canaan instead of cursing Ham directly? One, it is probably to communicate that these curses and blessings have to do, not just with these three men individually, but with their offspring. These men represent their offspring. If you know the story of the Old Testament and the enmity that will exist between the Israelites and the Canaanites, them it is easy to understand why Canaan would be named specifically instead of Ham. Secondly, there is probably a play on words in the Hebrew. The name for Canaan in the Hebrew sounds very much like the verb which means “subdue”. Canaan would subdued by his brothers — “Cursed be Canaan; a servant of servants shall he be to his brothers”.

This curse would play out in the history of redemption in the days of the conquest as Israel would move into the land that God had promised to them to take possession of it. Under Joshuas leadership, the Canaanites would be driven out or enslaved by the Hebrew people who were descendants of Abraham, who was a descendent of Shem, as we shall see.

In verse 26 we find Noah’s blessing upon Shem: “He… said, ‘Blessed be the LORD, the God of Shem; and let Canaan be his servant” (Genesis 9:26, ESV).

Notice that Shem is not actually blessed. The LORD is blessed by Noah — “Blessed be the LORD, the God of Shem”. But it is in this that the blessing of Shem is found — the LORD is their God. There is no greater blessing in all the earth than to have the LORD as God. Shem is set apart from his brothers in this regard — the LORD, the covenant making and covenant keeping God, the maker of heaven and earth, is their God.

There is also a play on words here with the name Shem. Shem means “name”, and here is the distinguishing characteristic of the line of Shem — they have taken the name of the LORD to themselves. They are God’s people. The LORD is their God. They call upon his name.

This will play out clearly in the narrative of Genesis. In Genesis 11:10-26 we find the genealogy of Shem. I will refrain from reading the whole genealogy to you at this time, but for now it is important to note that Abram, who will later become Abraham, is in the line of Shem (Genesis 11:26). And it is from Abraham that the Hebrew people will descend, as you know.

What is the meaning?

The descendents of Ham (the Canaanites) are of the evil one. They are the continuation of the line of Cain in the new world. They are the continuation of the seed of the serpent.

But the descendents of Shem are blessed in the LORD. They belong uniquely to him. They bear his name. They are the continuation of the line of Able and of Seth in the new world. They are the continuation of the seed of the women. From them the messiah would come who would conquer the evil one himself.

Before moving on to Japheth I would like to make a point of clarification. When we talk about these genealogies — the like of Cain and Seth, or the line of Ham and Shem — and identify them with the seed of the serpent and the seed of the woman respectively, we should not think that all of the individuals within those lines were either saved or unsaved, justified or condemned. The thing that distinguished between those who are saved and unsaved, justified or condemned, is faith. The questions is, did that person have faith in the promised Christ? I am sure that not all in the line of Seth or in the line of Shem had faith. And I would also imagine that some in the line of Cain and Ham had faith in the God of Seth and Shem — by the grace of God, they, though they were Cainites and Canaanites, identified with the Sethites and Shemites, and worshiped the LORD, who was their God.

When we say that these genealogies — the genealogies of Seth and Shem — belonged to God and to the seed of the woman, what we mean is that the worship of God was promoted and maintained amongst them, and the promises of God were preserved and propagated. In general and in an external way, they belonged to God. Many of them had faith, no doubt, but not all.

To illustrate this principle we only need to point to Old Covenant Israel and to say, though they all were the descents of Abraham, not all had the faith of Abraham. This is what Paul is referring to when he says, “For not all who are descended from Israel belong to Israel, and not all are children of Abraham because they are his offspring, but ‘Through Isaac shall your offspring be named.’ This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring” (Romans 9:6–8, ESV).

In general, therefore, the Canaanites were cursed of God and belonged to the evil one, whereas the Shemites were God’s people. They bore his name. The LORD was their God, and they were his people.

But what about Japheth? In verses 27 we read, “May God enlarge Japheth, and let him dwell in the tents of Shem, and let Canaan be his servant” (Genesis 9:27, ESV).

Notice that Japheth is blessed, but he is blessed in Shem. “Let him dwell in the tents of Shem”, the text says. The blessing communicates that in due time the tents of Shem will be opened to Japheth so that he mighty come in and enjoy the blessing that belonged uniquely to Shem.

There is also a play on words here. The Hebrew word translated as “enlarge” in the ESV in verses 27 might also be translated “open wide”. It is a rare Hebrew word that sounds very much like name Japheth. In the Hebrew it would should like this: may God yapht (that is “open”, i.e. the tent) for yephet. Again, the meaning is this: God will eventually “open wide” the tent of Shem so that Japheth might enter in to enjoy the blessings of Shem. And what were the blessing of Shem? The LORD was their God. They bore his name. He was their God and they were his people. In due time the doors of the tents of Shem would be thrown open to that the descendents of Japheth might enter in.

Who are the descendents of Japheth? If we pay careful attention to the development of these things in the scriptures it becomes clear that they are the gentiles. For a time the promises of God and the worship of God would be confined to the descendents Shem, that is to the Hebrews. From Shem would come Eber, and this is where the name Hebrew comes from. And from Eber would come Abraham. From Abraham would come Isaac, and from Isaac Jacob. The children of Jacob would go into Egypt. And then God would appoint Moses to call them out. Under Moses the Hebrews would made into a unique nation for a time. And from them the Christ would eventually come. But when the Christ came the kingdom of God would no longer be restricted to the Hebrew people. Indeed the gospel of the kingdom would preached to all nations. And it would be in the gospel of the kingdom going to all nations that the blessing pronounced by Noah upon his son Japheth would be fulfilled. In the days of Christ and under the New Covenant the doors of the tent of Shem would be thrown open so that the descendents Japheth might come in and have the God of Noah, Abraham, Isaac, Jacob and Moses as their own.

Brothers and sisters, this is such an major theme in the pages of the New Testament. Look for it as you read. Look for the emphasis upon the fulfillment of these promises, that in the days of Christ and under the New Covenant, the kingdom of God would burst forth from Israel and expand to the furthest corners of the earth.

“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16, ESV).

“And Jesus came and said to them, ‘All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age’” (Matthew 28:18–20, ESV).

“But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth” (Acts 1:8, ESV).

“And Paul and Barnabas spoke out boldly, saying, ‘It was necessary that the word of God be spoken first to you. Since you thrust it aside and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles. For so the Lord has commanded us, saying, ‘I have made you a light for the Gentiles, that you may bring salvation to the ends of the earth’’” (Acts 13:46–47, ESV).

“Therefore remember that at one time you Gentiles in the flesh, called ‘the uncircumcision’ by what is called the circumcision, which is made in the flesh by hands— remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace…” (Ephesians 2:11–15, ESV).

Friends, most of you are not the descendents of Shem, but of Japheth. You are those gentiles who are blessed in the tents of the Hebrews. The door of the tent has been thrown open to you by Christ who came, not to save the Jews only, but also the gentiles. Though you do not descend from Abraham according to the flesh, you are are his children according to promise and by faith.

*****

Conclusion

Isn’t this incredible? Isn’t it incredible how God has revealed the gospel successively and by steps throughout the history of redemption?

Even Adam and Eve had access to the gospel. They new that a savior would eventually come through the seed of the woman.

But in the days of Noah things were reiterated and made even more clear. A unique people would be set aside in the line of Shem, and through them the descendents of Japheth would be blessed.

This reached its climax with the coming of the Christ.

Are you are in Christ?

Are we together laboring to proclaim Christ?

Are we consented to see Christ preached to the ends of the earth?

Are we committed to do this until he returns?

Posted in Sermons, Study Guides, Posted by Joe. Comments Off

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