In addition, I owe a debt of gratitude to the faculty and staff of Southern Baptist Theological Seminary, who not only provided an intellectually stimulating class, but shaped what it looked like to allow our studies to lead us further into a relationship with Jesus. I have never lacked a model of what it looks like to follow Jesus, and I have never wondered what it would be like to be loved unconditionally. Mom and Dad, you gave me a tangible experience of what it looks like to be loved by our Heavenly Father.
INTRODUCTION
Carson's commentary on the New Testament's use of the Old Testament explains how the New Testament writers refer to the Old. Carson, ed., Commentary on the New Testament Use of the Old Testament (Grand Rapids: Baker Academic, 2007). The Anchor Church must understand the magnitude of the history in which we are caught.
GENESIS 1:1–3:24
He is the pinnacle of creation, but he is not the center of the story. 9 The use of Edenic imagery is a sign of eschatological salvation in the writings of the prophets. They are promised that a seed of the woman will bruise the serpent's head.
GENESIS 4:1–11:9
She names her firstborn son, Cain, saying, "I have gotten a husband with the help of the Lord" (Genesis 4:1). All this new life takes place in the midst of the new reality of the curse as a testimony of God's grace. In addition, Seth's descendants begin to call on the name of the Lord (Genesis 4:26) and testify to a longing for the fulfillment of Genesis 3:15 (Genesis 5:29).
He leaves God's presence and settles in the land of Nod, east of Eden. It means "to wander". Cain leaves the presence of God and goes to the land of. It also presents the ongoing battle between the righteous believing seed of the woman and the unrighteous unbelieving serpent seed.
In the battle between the seed of the serpent and the seed of the woman, God provides for the continued existence of the seed of the woman. He provides Seth, the one whose lineage begins to call on the name of the Lord. Lamech admits that Noah is the seed of the woman and the promise has not yet been fulfilled.
His waiting for a deliverer is a clue to help us see the pattern we should expect for the seed of the woman.
GENESIS 11:10–12:9
The appointment of the patriarch as the father of a new nation was God's gracious response to the troubled nations that had spread from the Tower of Babel. The tracking of the woman's seed has come to what appears to be a dead end. I will bless those who bless you, and whoever dishonors you I will curse, and in you shall all the families of the earth be blessed.”
Ross says: “The evidence of Abram's faith was his obedience to God's Word, which is emphasized here. There is no real Genesis, no new beginning for barren people, apart from the reality of God. It says: "The book of the genealogy of Jesus Christ, the son of David, the son of Abraham" (Matthew 1:1).
The central point of God's promises to Abraham is this: "In you shall all the families of the earth be blessed" (12:3). The Abrahamic covenant assured Israel that she would become the channel of blessing between God and the nations of the world. 18. Taken together, it is clear that the narrative of Old Testament Scripture intends for us to see the calling of Abraham as the continuation of God's saving plan for Israel and the nations.
Central to understanding the story of Genesis is to see the tender seedling of the gospel in the call of Abraham that has grown from the seed of promise in Genesis 3:15.
GENESIS 14:17–15:21
Lot chooses to settle in the Jordan Valley because of the richness of the land. Although it may have been difficult, it is not terribly difficult to understand why Abraham did not accept the offer of the king of Sodom. He does not need assurance from an earthly king, especially when the situation of that earthly king shows the reality of God's assurance.
Apart from God's work for Abraham and its beneficial effect on the king of Sodom, the king would have nothing. Waltke says, "Here is a king-priest of the Most High God who is able to mediate God's blessing to Abraham, God's mediator of blessing to the nations (12:3)."9. Moses' inclusion and use of the story of Melchizedek as the mediator of blessings for Abraham, the mediator of God's blessing to the world, becomes part of the pattern by which later Bible writers recognize and clarify expectations for the Messiah.
Melchizedek is a type of the Messiah, who will be a priest by the power of an incorruptible life, by an oath from God—a perfect priest to offer a one-time sacrifice for sin. He remembers God's promise to make him a great nation (Genesis 12:1), that he has been promised seed (Genesis 12:7), and yet he has no heir. Abraham is part of God's plan of salvation for the world, but he too needs restoration.
His defense of a righteousness that is credited to believers because of the work of Jesus comes through "the Law and the Prophets." He argues from Genesis 15:6 that.
The author of Hebrews tells us what was going on in Abraham's head, that he "thought that God was able even to raise him from the dead" (Hebrews 11:19). Abraham believes that God can do for him what he cannot do for himself, even bring life out of nothing or give life to the dead. He develops a faith that God will fulfill his promises in a meaningful way even if death comes before the fulfillment. 18.
This promise and the kind of faith it evokes in Abraham requires faith that God is good and can fulfill His promises in the midst of any obstacle. The implication is that God is turning his people over to something better than this world as it now stands. When the promises of Genesis 15:7-21 come true at the Exodus from Egypt, it is evidence that God is working as He said He would, and the certainty of God's character and promises becomes the basis upon which people build a new and better expect future. exodus.19 This new exodus will result in the restoration of God's creation alluded to in Genesis 3:15, desired by Lamech in Genesis 5:29, and promised to come through the family of Abraham in Genesis 12:1-3.
He leaves his home and family and sets out to find the land that God will show him, anticipating the descendants God promises him. But we also find that Abraham is, like the rest of mankind, dependent on God's intervention. Abraham, the conveyer of God's blessings to the nations, has one who conveys God's blessing to him.
Similarly, Genesis 15:6 shows us that God attributes righteousness to believers even before Jesus is the source of that righteousness.
GENESIS 22:1–19
But, properly understood, we can avoid these errors of thinking and come to understand God's trial. Only through God's actions in the wilderness does Hagar return and Abraham meets his son Ishmael (Gen 16). And when Isaac is born, it seems that Abraham, and by extension we, have learned something about God—he is able to provide regardless of circumstances.
He has seen how God provided, but he has also seen that God's provision is on his terms. Abraham's faith in God, as evidenced by obedience to God's commandments, is tested. God's test of Abraham's faith not only reveals the nature of faith, it also shows the difference between valuing the gifts God gives and valuing God.
He trusts in the faithfulness and providence of God, revealed not only in God's dealings with his ancestors (e.g., Noah), but also in his own life. With God's faithfulness in mind, he walks in obedience, just as he does God's first calling. He trusts and hopes in God as the provider, even if he does not understand God's calling.
No matter how clearly Abraham understands God's love for him, we have knowledge of God's love that is inaccessible to him.
GENESIS 50:15–26
The seed of the woman is preserved by God's chosen line, but it is by God's choice and provision. Paul tells us that in the stories of the patriarchs, God demonstrates his sovereign choice. Abraham will be the mediator of God's blessings, and through him all the families of the earth will be blessed (Gen. 12:3).
Genesis makes it clear that the nation of Israel is the channel of God's blessings. Through Israel, the seed of the woman is both obtained and preserved until it is fulfilled in Jesus. Moses uses the story of Joseph to create an expectation that the woman's offspring will suffer and will do so at the hands of his relatives.
It plays out the picture of the Messiah rejected by the nations and Israel, who was fulfilled in the crucifixion of Jesus. Another story unfolds in the midst of this expected picture of the Messiah seen in the story of Joseph. In contrast to Joseph, Judah is an unlikely choice to continue the lineage of the seed.
Some in the seed line stand out as examples and patterns of what the Messiah will be like, but they are imperfect examples.
