Genesis

Why "walk BEFORE Me" (v1)? "Set yourself to walk" (13:17) in My presence, conscious of My inspection, seeking My approval. Not behind Me, as if mindful of your shortcomings, seeking to avoid observation. In response to the Almighty God, Abram falls on his face in awe and worship (v3). In reaffirming His covenant, God changes Abram's name, meaning "exalted father," to Abraham, "father of a multitude" (v4). Later, Abraham again falls on his face, but with laughter צְחַק "tsachaq" (v17). This is often mistaken for sarcastic laughter and doubt, similar to when Gabriel announced Zechariah's pending old age fatherhood (Luke 1:20). But neither is Abraham struck mute for doubt (as Zechariah was) nor is his response irreverent. This was the laughter of rejoicing. The question that followed didn't wait for an answer because it was an expression of holy wonder, with natural reason overruled by faith. Abraham's statement for his son, "O that Ishmael might live before You" (v18), wasn't a protest, but a plea for a place, and for the life of his 13-year-old son, whom he feared God might remove now that an heir was coming through Sarah. God responds with the second naming of a child before his birth, honoring the sound of rejoicing that came from Abraham at God's declaration: "you shall call his name Isaac" יִצְחָק "Yitschaq" (vv19, 21:6). Removing Abraham's fears for Ishmael, God restates the prophecy of Ishmael's name "I have heard" and issues a blessing of becoming the father of a great nation and 12 princes (v20). But the covenant will be established with "Yitschaq" (Isaac) (v21), who will become the father of nations, peoples, and kings (vv6,16).

Scripture must be considered in the context of the other inspired words around it. In Genesis chapter 18, Abraham negotiates for fewer righteous men in the cities of Sodom and Gomorrah to justify the Lord sparing these cities from being destroyed (vv.23,24,28,31,32). Mercifully, Yahweh shows patience for Abraham's requests, allowing that He will spare them for 50, then 45, then 40, then 30, then 20, then finally just ten righteous men in the two cities whose "(outcry is great, and their sin exceedingly grave)" (v20). The context is that Abraham had just greeted the Lord (אֲדֹנָ֗ Adonai v.3) and two other strangers (angels), honoring and feeding all three. Their conversation then included God inquiring about Sarah and a second revelation that she would bear a son, (which she overheard listening behind a tent flap, v10). Her response was "laughter of doubt and denial." But there is more context. Chapter 17 concluded with God's (אֱלֹהִים֙ "Elohim" 17:15) first revelation that Sarah would bear Abraham a son. Abraham's response was "laughter of joy and wonder" (17:17) and an immediately confirmed covenant in the flesh of all Hebrew males (circumcision instituted 17:10-14, 23-27). God observed Abraham's faith (17:17), followed by Sarah's doubt (18:10). Then consulting with Himself (18:17), God determined to be patient with Abraham, as He revealed the extent to which He would withhold judgment as the righteous Abraham appealed for mercy.

God intends us to understand the full message He layers throughout Scripture. Re-read Gen 13:10-13. The foreshadowing is purposefully laid for the culmination of Lot's place in the Bible here in chapter 19. Though a righteous man, Lot is also sinful. Lot greedily chose the more desirable land for his herds when separating from Abram (Gen 13). He then chose to dwell in a city that was exceedingly sinful (18:20, 19:1). When confronted by the men of Sodom to take the angels visiting in his home, he offered his daughters to have sexual relations with them instead (v8). He hesitated to depart Sodom when instructed to do so by the angels of the Lord (v16). And even once free from the wrath God poured on the wicked cities of Sodom and Gomorrah, he allowed his daughters to get him so drunk that he did not even know they slept with him. Those wicked unions conceived sons who became fathers of enemy nations of Israel (Moab and Ammon, vv37-38) who worshipped gods of the vilest practices (Chemosh and Milcom, 1 Kings 11:33). Lot lost his sons-in-law (v14), his wife (v26), and his fortune (v30). When the seed of sin is allowed to grow (in this case, selfishness), its fruit is bitter and deadly.

Abimelech, King of Gerar, is first introduced here in the Bible. He asserts his righteousness before God (v4) in response to Yahweh's "surprise." "Behold (הִנּ Heen - Lo! pointing to a truth newly asserted) you are a dead man..." (v3). Abimelek was condemned because (not for the first time) Abraham had used the excuse of Sarah being his sister to avert fear of being killed to steal his beautiful wife (v11). Perhaps not entirely unfounded because both times he sojourned in foreign lands, kings took Sarah into their harem - first the King of Egypt (Gen 12:10-20), now the King of Gerar (v2). God knew of Abimelech's integrity (v6) and withheld judgment because he had not touched Sarah (v4), but he had to return Sarah to Abraham immediately (v7). Abraham had demonstrated a lack of faith, and Abimelech's household suffered for it (v18). Abraham was even rewarded (vv14-16). This might not seem just, but God had just re-asserted the covenant with Abraham (Gen 17). And God restored Abimelech's household when Abraham prayed for him (v17). More importantly, Yahweh's power was demonstrated.