Read Genesis 18:16-19, Genesis 18:29. How does Abraham’s prophetic ministry affect his responsibility toward Lot?

Abraham has just been reconfirmed in God’s promise of a son. Yet, instead of enjoying the good news, he engages God in a passionate discussion about the fate of Lot in Sodom. Abraham is not only a prophet to whom God reveals His will; he is also a prophet who intercedes on behalf of the wicked. The Hebrew phrase “stood before the LORD” (Genesis 18:22, NKJV) is an idiom for praying.

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In fact, Abraham challenges God and bargains with Him to save Sodom, where his nephew resides. Moving from 50 down to 10, God would have saved the people of Sodom if only 10 Sodomites had been righteous.

Of course, when one reads the story of what happened when the two angels came to Lot to warn him of what was coming (Genesis 19:1-10), we can see just how sick and evil the people had become. It truly was a wicked place, as were many of the nations around them; one reason why, eventually, they were driven from the land (see Genesis 15:16).

“And now the last night of Sodom was approaching. Already the clouds of vengeance cast their shadows over the devoted city. But men perceived it not. While angels drew near on their mission of destruction, men were dreaming of prosperity and pleasure. The last day was like every other that had come and gone. Evening fell upon a scene of loveliness and security. A landscape of unrivaled beauty was bathed in the rays of the declining sun. The coolness of eventide had called forth the inhabitants of the city, and the pleasure-seeking throngs were passing to and fro, intent upon the enjoyment of the hour.” — Ellen G. White, Patriarchs and Prophets, Pages 157, 158.

In the end, God saved only Lot, his wife, and his two daughters (Genesis 19:15), almost half the minimum of 10. The sons-in-law, who did not take Lot’s warning seriously, remained in the city (Genesis 19:14).

That beautiful country was, then, destroyed. The Hebrew verb hafakh, “overthrew,” occurs several times in this passage (Genesis 19:21, Genesis 19:25, Genesis 19:29) and characterizes the destruction of Sodom (Deuteronomy 29:23, Amos 4:11). The idea is that the country has been “reversed.” Just as the Flood “reversed” the original creation (Genesis 6:7), the destruction of Sodom is a “reversal” of the Garden of Eden (Genesis 13:10). In the destruction of Sodom, we are given a precursor of end-time destruction, as well (see Jude 7).

<–Wednesday Friday–>

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Key Thought: The covenant of Abraham is part of the everlasting covenant, which is offered to all humanity. Abraham is passionate about the salvation of the wicked, caring toward Sarah, Hagar, and Lot; and hospitable to the three foreigners.
May 14, 2022

1. Have a volunteer read Genesis 15:1-6.

1. Ask class members to share a short thought on what the most important point is in this passage.
2. How did Abraham reveal what is means to live by faith?
3. Personal Application: What does it mean if we start counting up or relying on our good works? Share your thoughts..
4. Case Study: One of your relatives states, “What was the meaning of the sacrifice God asked Abraham to perform?’” How would you respond to your relative?

2. Have a volunteer read Genesis 17:1-12.

1. Ask class members to share a thought on what the most important point in this text is.
2. What is the spiritual and prophetic significance of the circumcision rite?
3. Personal Application: How do we keep believing even when we stryggle with that belief? Share your thoughts
4. Case Study: One of your friends states, “Why did God change Abram’s name to Abraham? What was the significance in the change of name? Did God ever change His covenant with Abraham?” How would you respond to your friend?
   (Note: Abram to Abraham adds the aspirant – the intake of breath (or spirit) is the difference. The same is true for Sarai to Sarah.)

3. Have a volunteer read Genesis 18:1-8. Romans 9:9.

1. Ask class members to share a short thought on what the main idea of this text is.
2. What lessons of hospitality do we learn from Abraham’s reception of his visitors? How do you explain God’s response to Abraham’s hospitality?
3. Personal Application: What is our responsibility to the poor and hungry? How do we help those in need? What stipulations would you put on helping someone who is in need? Share your thoughts.
4. Case Study: One of your relatives states: “Why is God identified more with the hungry and needy foreigner than with the generous one who receives them?” How would you respond to your relative?

4. Have a volunteer read Genesis Genesis 18:22-19:13..

1. Ask class members to share a thought on what the most important point in this text is.
2. How does Abraham’s prophetic ministry affect his responsibility toward Lot?
3. Personal Application: How do you respond to someone who says that God does not punish the lost, that it is against His love? Share your thoughts.
4. Case Study: Think of one person who needs to hear a message from this week’s lesson. Tell the class what you plan to do this week to share with them.

(Truth that is not lived, that is not imparted, loses its life-giving power, its healing virtue. Its blessings can be retained only as it is shared.”Ministry of Healing, p. 148).

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The last scene of circumcision involved everyone: not only Ishmael, but all the males of Abraham’s household were circumcised (Genesis 17:23-27). The word kol, “all,” “every,” is repeated four times (Genesis 17:23, Genesis 17:27). It is against this inclusive background that God appears to Abraham to confirm the promise of a son “Isaac.”

Read Genesis 18:1-15 and Romans 9:9. What lessons of hospitality do we learn from Abraham’s reception of his visitors? How do you explain God’s response to Abraham’s hospitality?

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It is not clear whether Abraham knew who these strangers were (Hebrews 13:2), even though he acted toward them as if God Himself were among them. He was sitting “in the tent door in the heat of the day” (Genesis 18:1, NKJV), and because visitors are rare in the desert, he was probably longing to meet with them. Abraham ran toward the men (Genesis 18:2), although he was 99 years old. He called one of these persons Adonai, “my LORD” (Genesis 18:3), a title often used for God (Genesis 20:4, Exodus 15:17). He rushed around them in the preparation of the meal (Genesis 18:6-7). He stood next to them, attentive to their needs and ready to serve them (Genesis 18:8).

Abraham’s behavior toward heavenly strangers will become an inspiring model of hospitality (Hebrews 13:2). In fact, Abraham’s attitude of reverence conveys a philosophy of hospitality. Showing respect and care toward strangers is not just a nice gesture of courtesy. The Bible emphasizes that it is a religious duty, as if directed at God Himself (compare with Matthew 25:35-40). Ironically, God is more identified with the hungry and needy foreigner than with the generous one who receives them.

On the other hand, the divine intrusion into the human sphere denotes His grace and love toward humanity. This appearance of God anticipates Christ, who left His heavenly home and became a human servant to reach humankind (Philippians 2:7-8). God’s appearance here is evidence for the certainty of His promise (Genesis 18:10, NKJV). He sees Sarah, who hides herself “behind him” (Genesis 18:10) and knows her most intimate thoughts (Genesis 18:12). He knows that she laughed, and the word “laugh” is His last word. Her skepticism becomes the place where He will fulfill His word.

<–Tuesday Thursday–>

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