Reading Genesis Wisely

This Sunday we come to the end of one section in Genesis (Genesis 12–24), as chapter 25 transitions from Abraham to his two sons (Ishmael and Isaac), to Jacob who will predominate the next eleven chapters (Genesis 26–36). As Exodus 6:3 identifies the covenant Lord as the God of Abraham, Isaac, and Jacob, it is vital for us to see how these chapters work together to tell the story of God’s promises to the patriarchs, and how those original promises are fulfilled during the days of Moses, even as they find their ultimate end in Christ (John 5:39).

Indeed, to understand what we read in Genesis requires keeping our finger on the text and our eyes on the horizon. As Christian Scripture, Genesis should be read historically, as a book written to the people of Israel who left Egypt on the way to the promised land. At the same time, it should also be read covenantally, meaning that we should be aware of “when” this book is written (in the days of Moses, around 1400 BC) and when the story is set (in the days of the Patriarchs, around 1800 BC). And finally, we should read the Bible Christologically, with an eye for the way that the Spirit of Christ is using these inspired words as arrows pointing to Christ.

In other words, we cannot simply read Genesis as ancient history. And we can’t read it as spiritual allegory either, as if the historical events, persons, places, and institutions do not matter. Far from it. As we saw with Mount Moriah—the historical provision of a ram caught in the thicket occurred on the very mountain where David would offer a sacrifice to seek the Lord’s mercy to remove the plague caused by his sin (2 Sam. 24:18-25). Equally, this was the historic place where Christ himself would die, when he gave his life to remove the deadly plague of sin for all who trust in him. From Genesis 22 alone, we can see how the historical events have prophetic significance.

The same will be true in Isaac and Jacob’s life. And as we begin to look at these sons of Abraham, we will learn how their lives continue to reveal the story of salvation. For that reason, we will call this next series “Seeds and Salvation.”

Reading the Bad Parts “Good”

Still, for all the ways Genesis 25 and following continues to keep the storyline of redemption moving toward Christ, we should also pause and consider how to read those parts in the Bible that don’t make sense—either culturally or morally. For instance, what about polygamy? Why does the Bible have so many men with multiple wives?

As Leviticus 18:18 declares, God clearly forbids the taking of a second (rival!) wife. Likewise, by comparison to God’s created purposes for marriage, multiple wives deny God’s good design and invite all sorts of trouble (see Deut. 21:15–17; 1 Sam. 1:5–6).

And yet, what do we find in Scripture? Polygamists a plenty. For instance, in Genesis 25:6, when Moses eulogizes this godly man, he mentions without any condemnation the fact that Abraham had multiple “concubines” (=second wives). Earlier in Genesis 16, we met one of these of women. Her name was Hagar, and she was the mother of Ishmael, on Sarah’s request. And now, as Abraham is laid to rest beside Sarah, we are introduced to another concubine named Keturah (cf. 1 Chron. 1:32).

Now, it is possible that Abraham married Keturah only after Sarah died. As his time line goes, he had time to remarry and have six children. Although, there is some suspicion about this later marriage, because of how Romans 4:17 understands Abraham’s physical condition (“as good as dead”). And so, commentators like Iain Duguid suggest that Keturah was married earlier and dismissed when Isaac was born. I actually believe Duguid is mistaken here and that Genesis introduces Keturah here, because that is when she became Abraham’s wife and gave him six sons. Nevertheless, the question of polygamy remains, and it is one we will address this Sunday, if only briefly.

Three Ways to Read Scripture Well

For now, however, let me offer three reminders for reading Genesis wisely, so that ethical enigmas and apparent contradictions don’t become unnecessary stumbling blocks.

First, remember that the Bible is often descriptive, not prescriptive.

Certainly, the Ten Commandments, the Sermon on the Mount, and the Epistles of Paul are largely prescriptive. But there are many parts of the Bible that describe historical events without offering moral imperatives. In cases of polygamy with Abraham, Jacob, David, and Solomon, keep this principle in mind and look for the ways that the story invites wisdom.

Second, wisdom is found by reading every story with the Law of God in mind.

Said more forcefully, the Bible assumes that you, the reader, are familiar with the Law. That means when it says in Genesis 4 that Cain had two wives, you should know this is a big problem. And you know this is a problem because Genesis 2:24 just defined marriage as a union between a man and woman. But Moses, who is writing Genesis, is writing it with the moral framework of the Law in mind. And so, for anyone to read Genesis 4 or Genesis 25 or Genesis 29 (Laban’s deception of Jacob, which led to his polygamy) properly, they must know what the Law says.

Accordingly, if you want to read the Old Testament well, you will have to regularly read Exodus–Deuteronomy. Without a careful understanding of those books, one will miss the subtle ironies and the legal problems of text. And more, because the authors of the narratives assume the Law of Moses, they won’t tell you: “And this addition of wives is a problem.” No. The authors of Scripture expect you to know that. Or to say it more positively, as you read the whole Bible with a growing knowledge of the Law, you will understand the Bible better.

Third, watch for the result of the action.

In Genesis 25, we see that Abraham gives gifts to his children, the sons of Keturah, but then he sends them away to the East. One interpretive option here is that they are sent out on mission, bringing faith to other lands. Maybe. But if we learn anything from the cardinal direction East, we know in Israel that this is a movement away from the Lord. Cain moved East when he departed from the Lord, and priests moved west when they ascended the steps in the temple to approach God. Thus, the Eastward direction of Abraham’s sons suggests distance from God, not missional activity.

Still, what does this teach us about polygamy? It teaches that instead of having one big happy family, Abraham has to separate his offspring from one another. Equally, the four mothers of Jacob’s twelve sons also experience rivalry, and that rivalry is passed down to their children. Indeed, the reason why God forbids polygamy (Lev. 18:18) is because of the rivalry it creates. And in every place where a godly man marries multiple wives the result is bad. Thus, even if you don’t have the legal knowledge of Moses, the end of polygamy’s story is never good—at least, not as good as God designed it. And seeing this, helps you draw the right application from the Bible—let one man marry one woman for life.

Beholding God’s Grace in Abraham’s Life . . . And Yours

As we will see this weekend, there is more to say about the deviation from God’s law, and part of that story includes the grace that God gives to Abraham and his offspring in spite of their errors. Indeed, one of the main points that Genesis 25 stresses is grace—both common grace and saving grace. And thus, to be ready to see and hear what God has for us on Sunday, read Genesis 25 and also Romans 8.

Those two chapters will help you see much of God’s grace. And this Sunday, as we enter into the eulogy of Abraham’s death and the narrative of Abraham’s life, we will see how God showered his grace upon this man—warts and all. Truly, this is our hope too—that God will be gracious to us, too, despite the messes that we make. On Sunday, this is what we will see. And until then, keep reading the Bible wisely, as you see the wisdom of God in all of its pages.

For His Glory and your joy in Jesus,
Pastor David