ABRAO

14
ABRAO (ou Abro), filho de Ter e pai do povo escolhido
1. Referncias gerais
Gn 11:27,31; 12:1; 13:1,12; 14:14; 15:1; 16:3; 17:1; 18:11; 20:1; 21:2; 22:1;
23:2; 24:1; 25:1,7; 2Cr 20:7; Ne 9:7; Sl 105:6; Rm 4:3; Gl 3:6; Hb 11:8; Tg 2:21
2. Chamado o pai da f
Caractersticas
Obedincia deixou seu lar e seus amigos ao ser chamado por Deus, Gn 12:4.
Generosidade permitiu a L escolher a terra, Gn 13:9.
Coragem derrotou os reis saqueadores, Gn 14:14.
Benevolncia deu o dzimo a Melquisedeque, o sacerdote, Gn 14:20.
Incorruptibilidade recusou receber presentes por servio prestado, Gn 14:23.
Poderoso na orao Gn 18:23-33.
Admirvel na f estava disposto a oferecer seu nico filho, Isaque, Hb 11:17.

Ver tb: Gn 49:31, 1Cr 1:27, Is 51:2, Mt 1:2, Mt 3:9, Mt 8:11, Mt 22:32, Mc 12:26,
Lc 1:73, Lc 3:34, Lc 13:16, Lc 13:28, Lc 20:37, Jo 8:39, Jo 8:56, At 3:13, At 7:2,
At 7:32, At 13:26, Rm 9:7, Rm 11:1, Gl 3:7, Gl 3:16, Gl 4:22, Hb 6:13, Tg 2:23, 1Pe
3:6

ADORAO FALSA/Idolatria

39
1. Proibida (Gn 35:2)
x 20:4

x 34:17
Lv 26:1
Dt 7:25
Dt 11:16
Dt 16:22
Sl 81:9
Is 42:8
1Jo 5:21
V. Destruio de dolos, 1111 e 1112.

Ver tb: x 20:23, x 22:20, x 23:13, x 23:24, x 34:14, Lv 19:4, Dt 4:16, Dt

4:23, Dt 5:9, Dt 6:14, Dt 7:16, Dt 8:19, Dt 11:16, Dt 11:28, Dt 12:30, Dt 27:15, Dt
28:14, Dt 30:17, Js 23:7, Jz 17:3, 2Rs 17:35, 2Cr 7:19, Sl 97:7, Is 42:17, Jr 7:9, Jr
25:6, Jr 35:15, Ez 14:6, Ez 18:12, Ez 20:7, Ez 23:39, Os 13:4, 1Co 5:10, 1Co 6:9,
1Co 10:7, 1Co 10:14, 2Co 6:16, Gl 5:20, Ap 21:8

40
2. Sua destruio profetizada: Is 2:20; 17:8; Jr 51:47; Mq 5:13; Zc 13:2.
V. Misses mundiais, 2525.

Ver tb: Is 19:1, Is 21:9, Is 27:9, Is 30:22, Is 31:7, Is 46:1, Jr 10:11, Jr 19:13, Jr
22:9, Jr 32:29, Jr 43:13, Jr 48:35, Jr 50:2, Jr 50:38, Jr 51:52, Ez 6:4, Ez 14:3, Ez
30:13, Ez 37:23, Os 2:17, Os 8:6, Os 10:2, Mq 1:7, Na 1:14, Sf 1:4, Sf 2:11

41
3. Os dolos, caractersticas
Insensveis

Dt 4:28
Sl 115:4
Perecveis
Is 40:20
Impotentes
Is 45:20
Jr 10:5
At 14:18
Indignos da adorao de seres inteligentes
At 17:29
Degradantes
Rm 1:22
Rm 1:23
1Co 8:4
1Co 12:2

Ver tb: Dt 4:28, Dt 28:36, Dt 32:37, Jz 6:10, Jz 6:31, Jz 10:14, 1Sm 5:4, 1Rs 12:28,
1Rs 18:27, 1Rs 21:26, 2Rs 18:4, 2Rs 19:18, Is 19:3, Is 41:24, Is 41:29, Is 44:9,
Is 44:15, Is 44:19, Is 46:6, Is 48:5, Is 57:6, Jr 2:27, Jr 10:5, Jr 10:14, Jr 16:13, Jr
16:20, Jr 51:17, Ez 7:20, Ez 8:10, Ez 8:14, Ez 20:32, Os 4:12, Os 13:2, Hc 1:11,
Hc 2:19, At 19:24, 1Co 10:19, Ap 9:20

42
4. Exemplos: x 32:4; Nm 25:2; Jz 3:7; 1Rs 12:32; 16:31; 2Rs 17:12; 21:21; 2Cr
25:14; 28:2; Dn 3:7; 5:23; At 17:16; Gl 4:8.
V. Divindades falsas, 45.

Ver tb: x 32:23, x 32:31, Dt 9:12, Dt 9:16, Dt 17:3, Dt 28:64, Dt 29:26, Dt

31:18, Dt 32:17, Js 23:16, Js 24:2, Jz 2:12, Jz 2:19, Jz 10:6, Jz 16:23, Jz 17:4, Jz
18:30, 1Sm 8:8, 1Rs 9:9, 1Rs 11:5, 1Rs 11:8, 1Rs 11:33, 1Rs 14:9, 1Rs 14:23,
1Rs 18:18, 1Rs 18:26, 1Rs 22:53, 2Rs 1:2, 2Rs 16:4, 2Rs 17:7, 2Rs 17:16, 2Rs
17:29, 2Rs 17:41, 2Rs 19:37, 2Rs 21:3, 2Rs 21:7, 1Cr 5:25, 2Cr 7:22, 2Cr 13:8,
2Cr 16:12, 2Cr 24:18, 2Cr 28:23, 2Cr 33:7, 2Cr 33:22, 2Cr 34:25, Ne 9:18, Sl
44:20, Sl 78:58, Sl 106:19, Sl 106:36, Is 2:8, Is 37:38, Is 44:17, Is 57:7, Is 65:3,
Jr 1:16, Jr 3:8, Jr 5:19, Jr 7:18, Jr 8:2, Jr 8:19, Jr 11:10, Jr 13:10, Jr 16:11, Jr 19:4,
Jr 44:3, Jr 44:8, Jr 44:15, Jr 44:19, Ez 6:13, Ez 8:3, Ez 14:4, Ez 14:5, Ez 16:17, Ez
16:36, Ez 20:16, Ez 20:24, Ez 20:31, Ez 20:39, Ez 22:4, Ez 23:7, Ez 23:30, Ez
23:37, Ez 33:25, Ez 36:18, Ez 44:10, Dn 5:4, Dn 11:38, Os 2:13, Os 3:1, Os 4:17,
Os 9:10, Os 11:2, Am 5:26, Am 8:14, Jn 1:5, Hc 1:16, At 7:41, At 19:27, Rm 1:25,
1Co 5:11, 1Co 10:7, 1Pe 4:3, Ap 13:4, Ap 16:2

43
5. Fabricao de dolos: Is 40:19; 44:10; 46:6; Jr 10:3; Ez 7:20; 16:17; 22:3; Dn
3:1; Os 8:4; 13:2; Hc 2:18; At 19:24; Rm 1:23.

Ver tb: Is 31:7, Is 41:7, Is 44:15, Is 45:16, Jr 1:16, Jr 2:11, Jr 2:27, Jr 3:9, Jr
16:20, Jr 44:8, Os 10:1, Os 14:3, Am 5:26, Mq 5:13, At 7:43, At 17:29, Ap 9:20,
Ap 13:14

44
6. Sua inutilidade: Jr 10:5,15; 50:38; 51:17; Dn 5:23; Hc 2:18; At 17:29; 1Co
10:19.

Ver tb: Jr 14:22, Os 4:12, Os 8:6, Os 13:2, Zc 10:2, 1Co 8:4

45
Referncias gerais: 1Cr 16:26; Is 2:8; Jr 2:11; 11:12; 16:20; Dn 5:4; 1Co 8:5;
12:2; Gl 4:8.

Ver tb: Gn 31:19, Gn 35:4, x 23:33, Nm 33:4, Dt 4:28, Dt 6:14, Dt 11:28, Dt 12:3,
Dt 12:30, Dt 13:7, Dt 18:19, Dt 28:36, Dt 28:64, Dt 29:17, Dt 29:26, Dt 32:12, Dt
32:17, Dt 32:37, Js 24:2, Js 24:14, Jz 2:3, Jz 2:13, Jz 2:17, Jz 6:31, Jz 9:27, Jz
9:46, Jz 10:6, Jz 10:13, Jz 16:24, Jz 17:5, Rt 1:15, 1Sm 5:4, 1Sm 17:43, 1Rs 9:6,
1Rs 11:33, 1Rs 18:24, 2Rs 1:2, 2Rs 17:31, 2Rs 18:34, 2Rs 19:18, 2Rs 19:37, 1Cr
14:12, 2Cr 7:19, 2Cr 13:9, 2Cr 25:14, 2Cr 28:23, 2Cr 28:25, 2Cr 34:25, Sl 44:20,
Sl 96:5, Sl 97:9, Sl 115:5, Sl 135:16, Is 19:3, Is 21:9, Is 37:19, Is 37:38, Is
41:23, Is 42:17, Is 44:9, Is 45:20, Is 46:6, Jr 2:28, Jr 5:7, Jr 7:18, Jr 10:5, Jr
10:11, Jr 16:11, Jr 19:4, Jr 19:13, Jr 25:6, Jr 43:12, Jr 44:3, Jr 46:25, Jr 48:35, Jr
51:17, Ez 21:21, Dn 3:14, Dn 11:8, Dn 11:38, Os 3:1, Jl 1:2, Jn 1:5, Mq 4:5, Hc
1:11, Hc 2:18, Sf 2:11, At 14:13, At 19:26

46
ASTAROTE ou ASTARTE, deusa dos fencios: Jz 2:13; 10:6; 1Sm 7:3; 31:10; 1Rs
11:33; 2Rs 23:13.

Ver tb: 1Sm 12:10, 1Rs 11:5

47
BAAL, deus da Fencia e das tribos cananias: Jz 2:11; 8:33; 1Rs 16:32; 18:19;
19:18; 2Rs 10:18,28; 21:3; 2Cr 24:7; Jr 2:8; 7:9; Os 2:8.

Ver tb: Nm 22:41, Jz 3:7, Jz 6:25, Jz 6:31, Jz 10:6, Jz 10:10, 1Sm 7:4, 1Rs 18:26,
1Rs 22:53, 2Rs 10:19, 2Rs 17:16, 2Rs 23:4, 2Cr 17:3, 2Cr 23:17, 2Cr 28:2, 2Cr
33:3, 2Cr 34:4, Jr 2:23, Jr 9:14, Jr 11:13, Jr 11:17, Jr 12:16, Jr 23:13, Jr 23:27, Jr
32:29, Jr 32:35, Os 2:17, Os 11:2, Os 13:1, Sf 1:4, Rm 11:4

48
BAAL-PEOR, deus dos moabitas: Nm 25:3; Dt 4:3; Js 22:17; Sl 106:28; Os 9:10.

49
CAMOS, deus dos moabitas: Nm 21:29; Jz 11:24; 2Rs 23:13; Jr 48:7.

Ver tb: Jr 48:13, Jr 48:46

50
DAGOM, deus dos filisteus: Jz 16:23; 1Sm 5:2; 1Cr 10:10.

51
DIANA ou RTEMIS, deusa dos efsios: At 19:24,28,35.

52
MOLOQUE, deus dos amonitas: Lv 18:21; 2Rs 23:10; Jr 32:35; Am 5:26; At 7:43.

Ver tb: Lv 20:3, 1Rs 11:7

53
1. Bezerro de ouro feito por Aro: x 32:4; Dt 9:16; Ne 9:18; Sl 106:19; At 7:41.

Ver tb: x 32:19, x 32:35, Dt 9:21

54
2. Bezerros de ouro de Jeroboo, erigidos em D e Betel: 1Rs 12:28; 2Rs 10:29;
17:16; 2Cr 11:15; 13:8; Os 10:5.

Ver tb: 2Rs 17:21, Os 8:5, Os 13:2, Am 8:14

55
3. Corpos celestes: Dt 4:19; 17:3; 2Rs 17:16; 21:3; J 31:27; Jr 8:2; 19:13; 44:17;
Ez 8:16; Sf 1:5.

Ver tb: 2Rs 23:5, 2Rs 23:11, 2Cr 33:3, At 7:42

56
4. Terafins, imagens, dolos do lar: Gn 31:19,34; Jz 17:5; 18:14; 1Sm 19:13; Os 3:4.

Ver tb: Is 36:20

57
5. Pessoas deificadas e adoradas: At 12:22; 14:11; 28:6.

Ver tb: J 32:22, Dn 2:46, At 8:10, At 14:13, 1Co 3:21

58
6. Adorao aos demnios: Lv 17:7; Dt 32:17; Sl 106:37; 1Co 10:20; Ap 9:20; 13:4.
V. Serpente de bronze, 3612.

Ver tb: 2Cr 11:15, Mt 4:9, Lc 4:7, Ap 14:9, Ap 19:20

59
1. Altares idlatras: 1Rs 16:32; 18:26; Is 27:9; 65:3; Os 8:11; At 17:23.

Ver tb: x 32:5, Dt 12:3, 2Rs 16:10, 2Rs 21:4, 2Rs 23:12, 2Cr 23:17, 2Cr 28:24,
2Cr 30:14, 2Cr 31:1, 2Cr 33:5, 2Cr 33:15, 2Cr 34:4, Is 17:8, Jr 11:13, Jr 17:2, Ez
6:4, Ez 6:13, Os 10:1, Os 10:8, Os 12:11, Am 2:8, Am 3:14

60
2. Templos idlatras: 1Sm 5:2; 1Rs 12:31; 2Rs 5:18; 10:21; 2Cr 36:7; Dn 1:2; At
19:27.

Ver tb: 1Cr 10:10, Ed 1:7, Jl 3:5, 1Co 8:10

61
3. Lugares altos: Nm 22:41; 1Rs 11:7; 12:31; 2Rs 17:9,29; 18:4; 21:3; 23:5; 2Cr
11:15; 17:6.

Ver tb: 1Rs 15:14, 1Rs 22:43, 2Rs 12:3, 2Rs 14:4, 2Rs 15:4, 2Rs 15:35, 2Rs 16:4,
2Cr 15:17, 2Cr 20:33, 2Cr 28:25, 2Cr 32:12, 2Cr 33:3, 2Cr 33:17, 2Cr 34:3, Is
57:7, Ez 36:2

62
4. Postes sagrados, bosques e lugares onde havia santurios idlatras: Dt 12:2; 16:21;
Jz 6:25; 1Rs 14:15; 16:33; 2Rs 18:4; 21:3; 23:14; 2Cr 14:3; 17:6; Is 17:8.

Ver tb: x 34:13, 1Rs 14:23, 2Rs 13:6, 2Rs 17:10, 2Rs 23:4, 2Cr 15:16, 2Cr
24:18, 2Cr 31:1, 2Cr 33:3, 2Cr 34:4, Is 1:29, Is 57:5, Jr 3:6, Jr 3:13, Jr 17:2, Ez
6:13, Os 4:13, Mq 5:14

ADORADORES

70
ADORADORES, exemplos: Gn 22:5; 24:26; x 34:8; Js 5:14; Jz 7:15; 1Sm 1:28;
2Sm 12:20; 2Cr 7:3; Ne 8:6; J 1:20; Ap 4:10; 7:11; 11:16.

Ver tb: Gn 8:20, Gn 24:48, Gn 24:52, Gn 28:18, x 4:31, x 12:27, x 33:10, 1Sm
1:3, 1Sm 1:19, 1Sm 15:31, 2Sm 15:32, 1Cr 29:20, 2Cr 20:18, 2Cr 29:28, Ne 9:3,
Sl 5:7, Sl 132:7, Sl 138:2, Is 27:13, Jr 7:2, Jr 26:2, Ez 46:2, Mt 18:20, Jo 4:23, Jo
9:31, At 8:27, At 16:14, At 18:7, At 24:11, 1Co 14:25, Fp 3:3, Hb 11:21, Ap 5:14,
Ap 19:4

ADORAO FALSA/Idolatria

39
1. Proibida (Gn 35:2)
x 20:4
x 34:17

Lv 26:1
Dt 7:25
Dt 11:16
Dt 16:22
Sl 81:9
Is 42:8
1Jo 5:21
V. Destruio de dolos, 1111 e 1112.

Ver tb: x 20:23, x 22:20, x 23:13, x 23:24, x 34:14, Lv 19:4, Dt 4:16, Dt

4:23, Dt 5:9, Dt 6:14, Dt 7:16, Dt 8:19, Dt 11:16, Dt 11:28, Dt 12:30, Dt 27:15, Dt
28:14, Dt 30:17, Js 23:7, Jz 17:3, 2Rs 17:35, 2Cr 7:19, Sl 97:7, Is 42:17, Jr 7:9, Jr
25:6, Jr 35:15, Ez 14:6, Ez 18:12, Ez 20:7, Ez 23:39, Os 13:4, 1Co 5:10, 1Co 6:9,
1Co 10:7, 1Co 10:14, 2Co 6:16, Gl 5:20, Ap 21:8

40
2. Sua destruio profetizada: Is 2:20; 17:8; Jr 51:47; Mq 5:13; Zc 13:2.
V. Misses mundiais, 2525.

Ver tb: Is 19:1, Is 21:9, Is 27:9, Is 30:22, Is 31:7, Is 46:1, Jr 10:11, Jr 19:13, Jr
22:9, Jr 32:29, Jr 43:13, Jr 48:35, Jr 50:2, Jr 50:38, Jr 51:52, Ez 6:4, Ez 14:3, Ez
30:13, Ez 37:23, Os 2:17, Os 8:6, Os 10:2, Mq 1:7, Na 1:14, Sf 1:4, Sf 2:11

41
3. Os dolos, caractersticas
Insensveis
Dt 4:28

Sl 115:4
Perecveis
Is 40:20
Impotentes
Is 45:20
Jr 10:5
At 14:18
Indignos da adorao de seres inteligentes
At 17:29
Degradantes
Rm 1:22
Rm 1:23
1Co 8:4
1Co 12:2

Ver tb: Dt 4:28, Dt 28:36, Dt 32:37, Jz 6:10, Jz 6:31, Jz 10:14, 1Sm 5:4, 1Rs 12:28,
1Rs 18:27, 1Rs 21:26, 2Rs 18:4, 2Rs 19:18, Is 19:3, Is 41:24, Is 41:29, Is 44:9,
Is 44:15, Is 44:19, Is 46:6, Is 48:5, Is 57:6, Jr 2:27, Jr 10:5, Jr 10:14, Jr 16:13, Jr
16:20, Jr 51:17, Ez 7:20, Ez 8:10, Ez 8:14, Ez 20:32, Os 4:12, Os 13:2, Hc 1:11,
Hc 2:19, At 19:24, 1Co 10:19, Ap 9:20

42
4. Exemplos: x 32:4; Nm 25:2; Jz 3:7; 1Rs 12:32; 16:31; 2Rs 17:12; 21:21; 2Cr
25:14; 28:2; Dn 3:7; 5:23; At 17:16; Gl 4:8.
V. Divindades falsas, 45.

Ver tb: x 32:23, x 32:31, Dt 9:12, Dt 9:16, Dt 17:3, Dt 28:64, Dt 29:26, Dt

31:18, Dt 32:17, Js 23:16, Js 24:2, Jz 2:12, Jz 2:19, Jz 10:6, Jz 16:23, Jz 17:4, Jz

18:30, 1Sm 8:8, 1Rs 9:9, 1Rs 11:5, 1Rs 11:8, 1Rs 11:33, 1Rs 14:9, 1Rs 14:23,
1Rs 18:18, 1Rs 18:26, 1Rs 22:53, 2Rs 1:2, 2Rs 16:4, 2Rs 17:7, 2Rs 17:16, 2Rs
17:29, 2Rs 17:41, 2Rs 19:37, 2Rs 21:3, 2Rs 21:7, 1Cr 5:25, 2Cr 7:22, 2Cr 13:8,
2Cr 16:12, 2Cr 24:18, 2Cr 28:23, 2Cr 33:7, 2Cr 33:22, 2Cr 34:25, Ne 9:18, Sl
44:20, Sl 78:58, Sl 106:19, Sl 106:36, Is 2:8, Is 37:38, Is 44:17, Is 57:7, Is 65:3,
Jr 1:16, Jr 3:8, Jr 5:19, Jr 7:18, Jr 8:2, Jr 8:19, Jr 11:10, Jr 13:10, Jr 16:11, Jr 19:4,
Jr 44:3, Jr 44:8, Jr 44:15, Jr 44:19, Ez 6:13, Ez 8:3, Ez 14:4, Ez 14:5, Ez 16:17, Ez
16:36, Ez 20:16, Ez 20:24, Ez 20:31, Ez 20:39, Ez 22:4, Ez 23:7, Ez 23:30, Ez
23:37, Ez 33:25, Ez 36:18, Ez 44:10, Dn 5:4, Dn 11:38, Os 2:13, Os 3:1, Os 4:17,
Os 9:10, Os 11:2, Am 5:26, Am 8:14, Jn 1:5, Hc 1:16, At 7:41, At 19:27, Rm 1:25,
1Co 5:11, 1Co 10:7, 1Pe 4:3, Ap 13:4, Ap 16:2

43
5. Fabricao de dolos: Is 40:19; 44:10; 46:6; Jr 10:3; Ez 7:20; 16:17; 22:3; Dn
3:1; Os 8:4; 13:2; Hc 2:18; At 19:24; Rm 1:23.

Ver tb: Is 31:7, Is 41:7, Is 44:15, Is 45:16, Jr 1:16, Jr 2:11, Jr 2:27, Jr 3:9, Jr
16:20, Jr 44:8, Os 10:1, Os 14:3, Am 5:26, Mq 5:13, At 7:43, At 17:29, Ap 9:20,
Ap 13:14

44
6. Sua inutilidade: Jr 10:5,15; 50:38; 51:17; Dn 5:23; Hc 2:18; At 17:29; 1Co
10:19.

Ver tb: Jr 14:22, Os 4:12, Os 8:6, Os 13:2, Zc 10:2, 1Co 8:4

45
Referncias gerais: 1Cr 16:26; Is 2:8; Jr 2:11; 11:12; 16:20; Dn 5:4; 1Co 8:5;
12:2; Gl 4:8.

Ver tb: Gn 31:19, Gn 35:4, x 23:33, Nm 33:4, Dt 4:28, Dt 6:14, Dt 11:28, Dt 12:3,
Dt 12:30, Dt 13:7, Dt 18:19, Dt 28:36, Dt 28:64, Dt 29:17, Dt 29:26, Dt 32:12, Dt
32:17, Dt 32:37, Js 24:2, Js 24:14, Jz 2:3, Jz 2:13, Jz 2:17, Jz 6:31, Jz 9:27, Jz
9:46, Jz 10:6, Jz 10:13, Jz 16:24, Jz 17:5, Rt 1:15, 1Sm 5:4, 1Sm 17:43, 1Rs 9:6,
1Rs 11:33, 1Rs 18:24, 2Rs 1:2, 2Rs 17:31, 2Rs 18:34, 2Rs 19:18, 2Rs 19:37, 1Cr
14:12, 2Cr 7:19, 2Cr 13:9, 2Cr 25:14, 2Cr 28:23, 2Cr 28:25, 2Cr 34:25, Sl 44:20,
Sl 96:5, Sl 97:9, Sl 115:5, Sl 135:16, Is 19:3, Is 21:9, Is 37:19, Is 37:38, Is
41:23, Is 42:17, Is 44:9, Is 45:20, Is 46:6, Jr 2:28, Jr 5:7, Jr 7:18, Jr 10:5, Jr
10:11, Jr 16:11, Jr 19:4, Jr 19:13, Jr 25:6, Jr 43:12, Jr 44:3, Jr 46:25, Jr 48:35, Jr
51:17, Ez 21:21, Dn 3:14, Dn 11:8, Dn 11:38, Os 3:1, Jl 1:2, Jn 1:5, Mq 4:5, Hc
1:11, Hc 2:18, Sf 2:11, At 14:13, At 19:26

46
ASTAROTE ou ASTARTE, deusa dos fencios: Jz 2:13; 10:6; 1Sm 7:3; 31:10; 1Rs
11:33; 2Rs 23:13.

Ver tb: 1Sm 12:10, 1Rs 11:5

47
BAAL, deus da Fencia e das tribos cananias: Jz 2:11; 8:33; 1Rs 16:32; 18:19;
19:18; 2Rs 10:18,28; 21:3; 2Cr 24:7; Jr 2:8; 7:9; Os 2:8.

Ver tb: Nm 22:41, Jz 3:7, Jz 6:25, Jz 6:31, Jz 10:6, Jz 10:10, 1Sm 7:4, 1Rs 18:26,

1Rs 22:53, 2Rs 10:19, 2Rs 17:16, 2Rs 23:4, 2Cr 17:3, 2Cr 23:17, 2Cr 28:2, 2Cr
33:3, 2Cr 34:4, Jr 2:23, Jr 9:14, Jr 11:13, Jr 11:17, Jr 12:16, Jr 23:13, Jr 23:27, Jr
32:29, Jr 32:35, Os 2:17, Os 11:2, Os 13:1, Sf 1:4, Rm 11:4

48
BAAL-PEOR, deus dos moabitas: Nm 25:3; Dt 4:3; Js 22:17; Sl 106:28; Os 9:10.

49
CAMOS, deus dos moabitas: Nm 21:29; Jz 11:24; 2Rs 23:13; Jr 48:7.

Ver tb: Jr 48:13, Jr 48:46

50
DAGOM, deus dos filisteus: Jz 16:23; 1Sm 5:2; 1Cr 10:10.

51
DIANA ou RTEMIS, deusa dos efsios: At 19:24,28,35.

52
MOLOQUE, deus dos amonitas: Lv 18:21; 2Rs 23:10; Jr 32:35; Am 5:26; At 7:43.

Ver tb: Lv 20:3, 1Rs 11:7

53
1. Bezerro de ouro feito por Aro: x 32:4; Dt 9:16; Ne 9:18; Sl 106:19; At 7:41.

Ver tb: x 32:19, x 32:35, Dt 9:21

54
2. Bezerros de ouro de Jeroboo, erigidos em D e Betel: 1Rs 12:28; 2Rs 10:29;
17:16; 2Cr 11:15; 13:8; Os 10:5.

Ver tb: 2Rs 17:21, Os 8:5, Os 13:2, Am 8:14

55
3. Corpos celestes: Dt 4:19; 17:3; 2Rs 17:16; 21:3; J 31:27; Jr 8:2; 19:13; 44:17;
Ez 8:16; Sf 1:5.

Ver tb: 2Rs 23:5, 2Rs 23:11, 2Cr 33:3, At 7:42

56
4. Terafins, imagens, dolos do lar: Gn 31:19,34; Jz 17:5; 18:14; 1Sm 19:13; Os 3:4.

Ver tb: Is 36:20

57
5. Pessoas deificadas e adoradas: At 12:22; 14:11; 28:6.

Ver tb: J 32:22, Dn 2:46, At 8:10, At 14:13, 1Co 3:21

58
6. Adorao aos demnios: Lv 17:7; Dt 32:17; Sl 106:37; 1Co 10:20; Ap 9:20; 13:4.
V. Serpente de bronze, 3612.

Ver tb: 2Cr 11:15, Mt 4:9, Lc 4:7, Ap 14:9, Ap 19:20

59
1. Altares idlatras: 1Rs 16:32; 18:26; Is 27:9; 65:3; Os 8:11; At 17:23.

Ver tb: x 32:5, Dt 12:3, 2Rs 16:10, 2Rs 21:4, 2Rs 23:12, 2Cr 23:17, 2Cr 28:24,
2Cr 30:14, 2Cr 31:1, 2Cr 33:5, 2Cr 33:15, 2Cr 34:4, Is 17:8, Jr 11:13, Jr 17:2, Ez
6:4, Ez 6:13, Os 10:1, Os 10:8, Os 12:11, Am 2:8, Am 3:14

60
2. Templos idlatras: 1Sm 5:2; 1Rs 12:31; 2Rs 5:18; 10:21; 2Cr 36:7; Dn 1:2; At
19:27.

Ver tb: 1Cr 10:10, Ed 1:7, Jl 3:5, 1Co 8:10

61
3. Lugares altos: Nm 22:41; 1Rs 11:7; 12:31; 2Rs 17:9,29; 18:4; 21:3; 23:5; 2Cr
11:15; 17:6.

Ver tb: 1Rs 15:14, 1Rs 22:43, 2Rs 12:3, 2Rs 14:4, 2Rs 15:4, 2Rs 15:35, 2Rs 16:4,
2Cr 15:17, 2Cr 20:33, 2Cr 28:25, 2Cr 32:12, 2Cr 33:3, 2Cr 33:17, 2Cr 34:3, Is
57:7, Ez 36:2

62
4. Postes sagrados, bosques e lugares onde havia santurios idlatras: Dt 12:2; 16:21;
Jz 6:25; 1Rs 14:15; 16:33; 2Rs 18:4; 21:3; 23:14; 2Cr 14:3; 17:6; Is 17:8.

Ver tb: x 34:13, 1Rs 14:23, 2Rs 13:6, 2Rs 17:10, 2Rs 23:4, 2Cr 15:16, 2Cr
24:18, 2Cr 31:1, 2Cr 33:3, 2Cr 34:4, Is 1:29, Is 57:5, Jr 3:6, Jr 3:13, Jr 17:2, Ez
6:13, Os 4:13, Mq 5:14

Abraham's Altars
Norman E. Fultz
It has been said of Abraham that one could trace his paths by the altars he
built. And another writer stated, "It is often said of Abraham and the
patriarchs that they built altars to the Lord; it is never said they built
houses for themselves."
The altar, from a word meaning "place of slaughter," in the period of the
patriarchy was the center of family worship, being the place of sacrifice and
devotion to God. While the altar built by Noah after the flood (Gen. 8:20) is
the first recorded reference to an altar, it cannot be doubted that some
type of an altar was surely involved in the sacrifices of Cain and Abel (Gen.
4:3-4). That the expression "calling on the name of the Lord" has reference
to worship at the altar seems apparent from Genesis 13:4 which tells of
Abram's returning from Egypt to Bethel "to the place of the altar which he
had made there at first. And there, Abraham called on the name of the
Lord." This considered, when in the days of Enos it is said, "then began
men to call on the name of the Lord" (Gen. 4:26), may we not safely infer
that reference is made to an altar and its sacrifices, not just to a verbal
invocation. Even in the New Testament to "call upon the name of the Lord"
signifies complying with his directions as to worship and obedience (Rom.
10:13; Acts 9:4; 22:16). So also, Abraham at Beersheba is said to have
"called on the name of the Lord, the Everlasting God" (Gen. 21:33); and in
view of his previous practice of altar building, it is reasonable to assume
that it implies that also at Beersheba an altar was built and sacrifice
offered.
Let's look at Abraham's altars. We are all familiar with the Abraham's
commission from God (Gen. 12:1-3). Stephen recounts it thusly: "Men and
brethren and fathers, listen: The God of glory appeared to our father
Abraham when he was in Mesopotamia, before he dwelt in Haran, and said
to him, `Get out of your country and from your relatives, and come to a
land that I will show you.' Then he came out of the land of the Chaldeans
and dwelt in Haran. And from there, when his father was dead, He moved
him to this land in which you now dwell" (Acts 7:2-4). When Abram arrived
in Canaan at Sichem, after the Lord again appeared to him saying, "To your

descendants I will give this land"; and of Abraham it is related, "And there
he built an altar to the Lord, who had appeared to him" (Gen. 12:7). Then
upon moving south to near Bethel he again "built an altar to the Lord and
called on the name of the Lord" (Gen. 12:8). After his sojourn in Egypt,
necessitated by the famine in Canaan, he came back to the altar site near
Bethel, "And there Abram called on the name of the Lord" (Gen. 13:4).
Further, when he and Lot had separated and Abram moved to the region of
Hebron, he "built an altar there to the Lord" (Gen. 13:18). And asnoted
above, he apparently later built one near Beersheba. Yet one other time is
it recorded that Abraham built an altar. While he was still in the land of the
Philistines, God tested him, telling him to go to Moriah and offer Isaac for a
burnt offering. Upon their arrival, "Abraham built an altar there" (Gen.
22:9).
That Abraham was a man of great faith there is no doubt. Scripture so
attests (Heb. 11:8-10, 17; Rom. 4). But that he made serious mistakes is
also shown by Scripture, especially in two incidents involving Sarah. The
first incident was with Pharaoh while in Egypt (Gen. 12); and the next,
about twenty years later, an identical situation with Abimelech when they
were dwelling in Gerar in the region of Kadesh and Shur-Beersheba (Gen.
20).
When we go back and look at Abraham's journey and his altar building
following significant events in his life, we become impressed with two times
when no reference is made to his having built an altar after a major change
in conditions. When he went to Egypt, nothing is said of his building an
altar there; and that is the first time he prevaricated regarding Sarah.
When he went to Gerar in the region of Kadesh and Shur, nothing is said of
his building an altar. And he again he practiced deception when Abimelech,
king of Gerar "sent and took Sarah" (Gen. 20:2). It was only after this
incident and one involving a well of water which Abimelech's servants had
taken from Abraham's herdsmen that the record tells us that "Abraham
planted a tamarisk tree in Beersheba, and there called on the name of the
Lord, the Everlasting God" (Gen. 21:33). After the encounter with Pharaoh,
Abraham was expelled from Egypt. They "sent him away, with his wife and
all that he had" (Gen. 12:20). He returned to the place of his altar between
Bethel and Ai (Gen. 13:3-4). It was after his successfully making a treaty
with Abimelech that in Beersheba he "called on the name of the Lord, the
Everlasting God" (21:33).
Is it without significance that the two incidents that besmear the otherwise
unblemished character of Abraham occurred in places where he had built
no altar? And is there a lesson in this for us?
When are we likely to be the most vulnerable to the attacks of the evil one?
When are we most likely to fall before the fiery darts of the wicked? Is it
not when we have left or failed to build an altar or to offer upon it? Oh, I
don't mean literally, but figuratively. When we have left the altar of reading

the Word. When we have left the altar of prayer. When we have left the
altar of consistently assembling with the saints where we can encourage
one another and provoke one another unto love and good works? Oh yes,
there have been some instances in which some have been found in great
sin while never having absented themselves from the assemblies. But what
about their private devotions of reading and prayer? Had they left them?
Yes, we can trace Abraham's steps by the altars he built. And we can also
find him in trouble when he was far removed from his altars. Let us take
heed.
Guardian

of

Truth

XXXVIII:

6,

p.

14

March 17, 1994

Print

Teaching

A Time of Altars
Written by Jack Hayford on January 01, 2012 | Found in: Communion

Abram passed through the land to the place of Shechem, as far as the terebinth tree of
Moreh. And the Canaanites were then in the land. Then the Lord appeared to Abram and
said, To your descendants I will give this land. And there he built an altar to the Lord,
who had appeared to him. And he moved from there to the mountain east of Bethel, and
he pitched his tent with Bethel on the west and Ai on the east; there he built an altar to
the Lord and called on the name of the Lord. So Abram journeyed, going on still toward
the South. Genesis 12:6-9
...to the place of the altar which he had made there at first. And there Abram called on
the name of the Lord... Then Abram moved his tent, and went and dwelt by the
terebinth trees of Mamre, which are in Hebron, and built an altar there to the Lord. Genesis 13:4, 18

Altars are a memorial to the place where God meets us

Altars represent the occasion and place where we have had a personal encounter with
God. We may not always be able to make a physical altar, but there can be one
established in our hearts. When we celebrate communion, we are celebrating the
grandest altar of all--the Cross of Calvary upon which the Son of God was laid forth as
the sacrifice: To reconcile all humankind to God; and to make possible the infusion of our
lives with meaning, the forgiveness of all sins and the promise of eternal life.
Altars appear throughout the Bible in many different forms. They are:

A place of encounter The Lord met Jacob in a crisis and the next day he built an altar
at that place (Genesis 28).
A place of forgiveness The brazen altar of the tabernacle sacrifice was offered as an
advance testimony that there would be a once-for-all sacrifice in Gods Son.
A place of worship The most common altar built by people to acknowledge their
praise to God was the altar of incense, the holy place where priests would offer
worshipto the Lord on behalf of the people and themselves.
A place of covenant An altar was built where the covenant was made between the
Lord and Abraham, and the land was sealed as a timeless promise to Abraham and his
offspring (Genesis 15).
A place of intercession The prophet Joel called for intercession by leaders* on behalf
of the people and their devastated economy. (*If you know Jesus, youre a leader!)

God has a place of altaring for us

There is a place of altaring and a price of altering. Altars have a price--God intends
that something be altered in us when we come to altars. To receive the promise means
we make way for the transformation.
Have you ever felt that the Lord put in your heart an expectation of promise? Such
aspirations come from the Lord (Psalm 62:5). You sense anticipation of something God
has put in your heart and underwritten by promises in His Word. You look at the promise
and begin to picture in your mind what its going to be like. The fact is, we often
visualize things that have nothing whatsoever to do with what God wants to do with us.
Abraham knew there was a place for him, and God has a place for you. There is a
longing in every human heart for where we are meant to be, but we get caught up in our
notion of how its going to be fulfilled. When Abraham was told by the Lord he had a
place, he probably imagined a verdant valley, flowing stream, lovely mountains. But the
Scripture says he came into the place and there were Canaanites in the land. The
Canaanites were the most perverted, corrupt culture in human history. They were the
Satanists of that time.
Abrahams building of the altar represents his saying: Im accepting a promise,
understanding that this is different than what I thought it was going to be, but its also
something that I believe God can bring to pass. I trust You, Lord, that You will make it
work.
Be encouraged to let your heart receive the promise and embrace wherever you are
right now, even if it seems much different that what you hope for. If the Lord is there

with you, He can make it work, but it will require the building of an altar on your part to
say, Im willing, as well as your trust that God is greater than your preconception of how
its supposed to be.

Abraham calls on the Name of the Lord

When the Bible says that Abraham called on the Name of the Lord, it was more than
prayer. The word name contains the concept of character.
Our perspective of God is on this side of the completion of the Old and New Testaments.
But in Abrahams time, God was just beginning to rework His communication with fallen
humanity. Abraham answered a call because he believed in God and sensed Him
drawing his heart to a promise of something that he could not be in himself.
Abraham believed that there was a true and living God in the midst of the pagan culture
around him. Now the Lord says to him: I want to teach you about Me. Abraham was
coming to know the Lord and he called on the nameand characterof the Lord.

Abraham leaves and then returns to where God met him

When a famine strikes, Abraham decides to take matters into his own hands and moves
his family to Egypt (Genesis 12:1-12). That only creates a bigger problem than if hed
stayed and remembered the promise the Lord gave him. The Lord met him in Egypt
anyway, helped him through, and Abraham returned to altar hed made and called on
the name of the Lord (Genesis 13:4).
We all fall for that. Gods really busy and He may not notice what I need right now. But if
God has a place for you and Hes showing you Himself in that place, provision will never
ultimately be your problem unless you try to figure out how to make it for yourself.
There are people who have launched out on your own and distanced yourself from the
place the Lord says He has for you. And the Lord says, You know Me differently from the
way you are acting right now. Just as surely as He met Abraham and brought him back to
the place of the altar, He wants to meet you today. But youve got to decide to come to
that altar.
That altar, the Cross of Jesus ultimately is what the Table and the Elements represent.
Whatever may be your sense of having violated trust with God (and that usually
constitutes having violated trust with other people or a compromise you knew was not
worthy) the Lord calls you to come back. Abraham wanted to move on in knowing God,
so he came back to the altar he had built, calling on the name of the Lord (Romans
10:13; Zechariah 13:9).

Redemption means fulfillment of Gods purpose in you

Following the episode of stress between he and Lot over territory, Abraham graciously
offers Lot his choice of the land, saying he will take whatever remained beyond it
(Genesis 13). Abraham may have wondered if in doing that, hed given away the store.
But the Lord appears to him and says, I still have the land for you, and I want you to
pace it out and see its dimensions. As a result of that, Abraham built an altar.
Have you ever wondered if, because of something that has taken place, what you
thought your life was going to be will never be realized to the degree it might have?
I believe its a very clear statement from Gods heart saying that ultimately, you dont
need to worry about the things that seem to encroach on the realization of Gods
purpose in your life. There are some things that are irrecoverable; you cant go back and
scrape up all the pieces of everything. But our life is not constituted only of those
pieces. There are issues over which the Lord promises to bring about the fulfillment of
His purpose in you, notwithstanding the thing thats happened. Thats what redemption
is about (Joel 2).
The Lord is telling Abraham that the loss is not irrevocable as far as His purpose in him is
concerned. And to that, Abraham built an altar.
There are some who need to come today and say, Lord, Im going to decide that You
have not called me to lead a second-rate life because I allowed second-rate things to cut
in on what was Your first-rate plan. And let the Lord work His redemption fully and
thoroughly as you come to the altar.

The price of altering

What it takes to build an altar are rocks, broken things. The geological application is
relevant: there are volcanic explosions in our lives, seismic events, the grinding of life.
You can take hard things and arrange them before the Lord or you can drag the rocks
around and be burdened by them. Or when youre frustrated at lugging them around,
you get mad and throw them at somebody else. The way you build an altar is to bring
those hard, broken things before the Lord and put them there.
The price of altering is that you have to pour your life out over it: Lord I come and
present myself to You.
At the altar, the price was paid for renewal when weve been at a distance, for securing
hope that we may have thought was lost, and for receiving promise even if its in an
unpleasant environment. As we come to the Table, we come to the ultimate altar, where
the ultimate promise and provision is incarnate in the Lord Jesus Christ Himself.

Copyright 2011 Jack W. Hayford, Jack Hayford Ministries

Our gift of this article by Pastor Jack Hayford is made possible by your gracious support
of the ministry. Partner with us online or call toll-free 1-800-776-8180 to donate (within
the U.S.).
Jack Hayford Ministries. All rights reserved.

Altars In The Life Of Abraham

Mikhael Boushra, Dr., Ottawa, Canada [SEE PROFILE BELOW]
Part 1 of 2 of the series Altars In The Life Of Abraham

The book of Genesis records that, at different times in his life and in different
locations, Abraham used to build altars. There are four different altars in the
Scriptures that are attributed to Abraham. Some of these are referred to twice,
see Genesis 13. 4 and 22. 9. Doubtless there were other altars built by the
patriarch that are not mentioned in the Bible. These four altars represent four
different experiences in the life of this man of faith. They show how he behaved
himself in a manner that not only commended him to the Lord, but that clearly
demonstrated his commitment to a walk of faith with his God.
More interesting, however, is the fact that the Holy Spirit records in the book of
Hebrews, chapter 11, four statements about the life of Abraham, which
accurately correspond to these four altars, referred to in the book of Genesis.
We will find in studying them and the statements in Hebrews chapter 11, a great
many practical lessons for our daily lives.
What did the altar represent in patriarchal times?
1.

Primarily an altar was a place of worship; where God was adored for who He is and
what He has done. Only burnt offerings were offered to Him in the days of the
patriarchs, since the Law of Moses was not yet given.

2.

An altar was also a place of testimony to the only true God in the midst of
widespread idolatry. We read that Abraham built his altars unto the Lord, and that there
he called upon His Name, Gen. 12. 7-8. Thus recognizing no other god but Jehovah.

3.

An altar was also a place of communion between God and the worshipper, where
instructions were often given by the Lord and received by His servant.

The first altar

Mentioned in Genesis 12. 7, And the Lord appeared unto Abram, and said, Unto
thy seed will I give this land: and there he builded an altar unto the Lord, who
appeared unto him. This took place on the arrival of Abraham to the land of
Canaan, in obedience to the call of the God of glory who appeared to him while
still in Mesopotamia, Acts 7. 2. The building of this altar therefore corresponds to
Hebrews 11. 8, which states, By faith Abraham, when he was called to go out
into a place which he should after receive for an inheritance, OBEYED; and he
went out, not knowing whither he went. This altar could be called the Altar of
Obedience. Having lingered for a long while in Haran, Abraham finally made it
into the land to which the Lord had called him. It was totally unknown to him,
yet it became the sphere of his obedience. He moved through the land guided
only by his faith in God and his desire to obey Him. This obedience of faith
showed how he trusted God implicitly and without questioning, for he believed
that God would give him the land for an inheritance. The altar he built was to the
Lord who appeared to him. Unlike the Athenians who worshiped an unknown
god, Abraham, knew whom he had believed and was persuaded that He was able.
For the present application, we see in Abrahams obedience the example of those
who today respond in the obedience of faith to the call of the gospel for it is the
preaching of Jesus Christ . . . according to the commandment of the Everlasting
God , made known to all the nations for the obedience of faith, see Rom. 16. 2526. On the other hand those who refuse to trust Christ as Saviour now will have to
face the judgement of God because, they know not God and . . . obey not the
gospel of our Lord Jesus Christ, 2 Thess.1. 8; see 1 Pet. 4. 17. The unbelievers in
this age are described in the Scriptures as the sons of disobedience, Eph. 2. 2,
whereas the believers in Christ are called upon to live lives as the children of
obedience, 1 Pet. 1. 14 JND. So then from this altar we take the exhortation
that, turning from the lives we lived in the times of our ignorance, we would
please the Lord whom we have come to know, walking obediently and holily in all
manner of life.
AUTHOR PROFILE: Dr. BOUSHRA MIKHAEL is a recently retired surgeon and is commended as a fulltime worker by the Rideauview assembly in Ottowa, Canada. Converted in Egypt he spent some
years in the U.K. before going to Canada.

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4 Altars in the Life of Abraham by Daniel Chua
Genesis 12:1-13:18
4 Altars in the Life of Abraham
Abram was an idol worshipper when the Lord called him to leave the Ur of the
Chaldeans and began a journey of faith. He became a father of faith and a friend of
God.
- We were once lost but it was the grace of God that found us and made us His own
possessions.
- He cleanse us with His blood, fill us up with His Spirit and send on a journey.
Abraham built 4 altars. Each altar represents a phase in our Christian life:
1. The Altar of Promise (Genesis 12:5-7)
- An altar in the midst of his enemies.
- The enemys resistance is real, but what is sealed at the Fathers throne will
survive and thrive (2 Timothy 1:12)
- Testing of our faith is essential to perfect us. Without a test there wont be a
testimony.
- The teacher is silent in a test. You may feel that the Lord has forgotten you, but
hang on to the promises of God for they are Yes and Amen!
2. The Altar of Intimacy (Genesis 12:8)
- An altar of increased familiarity, of growth in intimacy.
- Abraham was coming to know the Lord as more than just the God of all creation
and power. He was finding a more intimate familiarity with the Lord.
- Receiving Gods promises for our lives and power over the enemy is not a
substitute for growing in intimacy with Him on a personal level.
- Abrahams faith was note the fruit of formulas and slogans. It was born out of a
growing relationship on a personal level.
- An intimate walk with God will produce an impacting work among men.The Lord
wants to work in, and with, and for and through yielded vessels!
3. The Altar of No Return (Genesis 13:3-4)
- Abrahams trip to Egypt was a sad commentary on his fear and weakness.
- He built an altar of restoration to his former commitment.
- Its a time and place where Abraham puts down a stake, saying "Im here where

God means for me to be, and there will be no wondering again ever!"
- We must arrive at this altar at some point. That doesnt mean that there will be
no more trials, tests and stumbling.
- But once the stake is driven and once the altar of no return is built in Gods
presence, something will transpirt in the soul that causes us never to leave the
assigned purposes of God, never to drift away in pursuit of anything of other
interest again!
4. The Altar of Possession (Genesis 13:17-18)
- Its one thing to have a given promise and another to have a possessed promise
(Hebrews 13:10)
- We do not want to live from prophecy to prophecy, but from fulfillment to
fulfillment!
Conclusion
The altar is a place where your life can be altered! Build yours today and lay
yourself there as a sacrifice.

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Abraham's Altars
In November last year, the Lord caused the word "altar" to appear before
my mind many times. In pondering over this word, the rhema of the Lord
came saying: "In the year 1997, 1 desire to restore the altars of
communion and consecration in the lives of my people." The significance of
the altar will be unfolded here through the life of Abraham. In his pilgrimage
in Canaan, he built four altars.
In Gen. 12:6-7, Abraham arrived in Shechem. Here he built his first altar.
Shechem in the original language means shoulder. In the human body, the
shoulder is the place with the most strength. The shoulder can lift what the
hand cannot pick up. Therefore Shechem can also mean strength. The first
characteristic of Canaan is strength. Thus, God's strength is found in

Canaan. Canaan is not just a place flowing with milk and honey; it is also a
place of strength. In Isaiah 9:6, it is written: "And the government will be
upon His shoulder." The strength of God is in the government of God. In the
initial

experience

of

obedience,

God

graciously

edified

Abram

by

strengthening his faith towards God. The first lesson of faith Abram learnt
was the Lordship of Christ.
In Gen. 12:8, Abram built his second altar in Bethel. The name Bethel in the
Hebrew language means "the house of God". God's people are the temple of
God, or house of God. In Gen. 33:9-12 and 35:1-3, we find that, Bethel is
also a place of prayer. Jesus Himself said in Mark 11:17 "My house shall be
called a house of prayer for all nations." The house of God is a house of
prayer. The second lesson that Abram learnt was the importance of prayer
and communion as he "called on the name of the Lord." As Abram lifted up
his face towards Bethel (God's house), he turned his back from Ai (a
desolate heap, or defeat). If we constantly maintain the altar of communion
in our lives, we shall never suffer setbacks or the defeat of Ai (Josh. 7:5).
In Gen. 13:18, Abram built the third altar in Hebron. The name Hebron
means fellowship in the original language. It is impossible for one to live in
Hebron without first passing through Bethel. Fellowship can only be found in
the house of God. Without God's house it is impossible to have fellowship.
However, there is a prerequisite for entering into the true fellowship of
Hebron. The prerequisite was fulfilled when he made a separation from Lot.
(Gen. 13:9) When we deal with our fleshly life, we shall find our Hebron.
The whole character of Hebron is whole-heartedness. The whole purpose
and yearning of Abram's heart was to fulfil God's will. Abram was consumed
with the call of God. He was called to be the father of many nations. Caleb
was whole-hearted and he inherited Hebron (Josh. 14:12). Hebron can only
be possessed by being whole-hearted. The third lesson Abram learnt was
that he must be whole-hearted and dedicated towards God's call (12:1)
before he could receives his inheritance. The Oaks of Mamre is found in
Hebron (118). The name Marmre means fatness or riches (inheritance).
Abraham still had to learn one last lesson. He built his last altar in Moriah,
Mount Calvary. (Gen. 22:2) This name is actually taken from the verb "to
see" in the Hebrew. It means, "the revealing One who is more than a
provider". Literally, God has seen ahead and has made provisions for your
every need! When this incident occurred, Abraham was at least 120 years
old. He had walked with the Lord for about 50 years. Abraham knew God.
They had a long covenant relationship!

Abraham was required by the Lord to sacrifice Isaac as a burnt offering.

This was an offering of consecration! A burnt offering must be burned by
fire. All of God's promises hinged on Isaac. If Isaac was to be burned up,
would not God's promises be burned up? God's goal and His work were
closely linked to Isaac being raised up.
Isaac was a gift (grace) from God. Isaac, who represents the work of God,
was the plan of God's redemption for mankind. Do we love the gift of God or
the ministry above the Giver Himself? God must teach us this vital lesson:
we are to put the gifts or the ministry aside, and live totally in God. Isaac
must not be an idol in our lives. Would you be willing to give up your plans
to do your own thing or your ambition, and follow wholly after Him?
Abraham said to the Lord, "God, 1 consecrate my son to you. I give what I
love the most to You." In verse one, Abraham said, "Here 1 am." This is
similar to Isaiah in Isa. 6:8. Let us arise to pursue and love God above His
blessings. It took three days of journey before they reached Mount Moriah.
The number three signifies that we must consecrate our body, soul and
spirit totally to do His will. The maturity of Abraham was reflected by his
total consecration unto the Lord. It was this obedience that causes him to
become the father of many nations and a friend of God. My friends, let us
build the altars of communion and consecration deep in our heart.

CHAPTER TWO

The Patriarchal Period

SCRIPTURE COVERED: Genesis 12-50

TIME COVERED: ca. 2000-1600 B.C.
During the early part of the second millenium B.C., the patriarchs lived in the
midst of Near Eastern cultures. Abraham emigrated from the Tigris Euphrates
Valley to Palestine, and Jacob and his sons settled in Egypt at the close of the
patriarchal era. The area between the Nile and the Tigris Euphrates is known
as the Fertile Crescent.

At that time the great pyramids had already been constructed in Egypt. In
Mesopotamia various codes of law regulating commerce and social
relationships had already been written. Merchants traveling with camel and
donkey caravans frequently passed through Palestine to carry on trade
between the two great cultural centers of the ancient world.
The patriarchal period is covered in Genesis 12-50. It may be outlined as
follows:
I.

Abraham

Genesis

12:1-25:18

II.

Isaac and Jacob

25:19-36:43

III.

Joseph

37:1-50:26

ABRAHAM
Abraham is one of the greatest and best-known characters in history. In both
Judaism and Islam, Abraham is a patriarch. In Christianity, he is remembered
as a man of great faith, and as the father of the faithful. The chapters dealing
with Abraham will be outlined in this way:
I. Abraham Established in Canaan --- Genesis 12-14
A, His moves from Haran to Shechem, Bethel, and the
South Country, 12:1-9
B. Sojourn in Egypt, 12:10-20
C. Separation of Abraham and Lot, 13:1-13
D. The land promised, 13:14-18
E. Lot rescued, 14:1-16
F. Abraham blessed by Melchizedek, 14:17-24
II. Abraham Awaits the Son Promised To Him --- 15-24
A. The promise of a son, 15:1-21
B. Hagar bears Ishmael, 16:1-16
C. The promise renewed-the sign of the covenant, 17:1-27
D. Abraham intercedes-Lot rescued, 18:1-19:38
E. Abraham delivered from Abimelech, 20:1-18
F. Isaac born - Ishmael and Hagar sent away, 21:1-21
G. Abraham dwells at Beersheba, 21:22-34
H. The covenant confirmed in obedience, 22:1-24
III. Abraham Provides For Posterity --- 23:1-25:18

A. Abraham acquires a burial plot, 23:1-20

B. The bride for the promised son, 24:1-67
C. Isaac designated as heir-death of Abraham, 25:1-18
A. Background and time
Abraham was born into an idolatrous family and environment (Josh. 24: 2, 3).
His father may have participated in the worship of the moon at Ur, and later at
Haran. In response to God's call, Abraham left Haran and traveled into
Palestine, about 400 miles away.
Abraham's moves may be traced in the Genesis narrative. Most of the places
he visited can be identified today. Shechem, some thirty miles north of
Jerusalem, was his first stopping place. Later he lived at nearby Bethel. Near
Hebron, tourists can still see the oaks of Mamre where Abraham built an altar
and had fellowship with God. Other cities where he lived were Gerar in the
Philistine country, and Beersheba, to the south. A trip to Egypt is also noted in
the Scriptures.Most of these chapters deal with the twenty-five years of
Abraham's life prior to the birth of Isaac (12-20). Chapters 21-25 give us
relatively little detail from the seventy-five remaining years of his life.
1. Temporal prosperity
Genesis tells of the great wealth of Abraham. The statement in 12:5, all their
substance that they had gathered, and the souls that they had gotten in Haran,"
merely suggests the extent of his riches. But the fact that he could muster a
force of 318 trained servants to deliver Lot, indicates that he had vast
resources (14:14). The ten-camel caravan used by Abraham's servant on his
trip to Mesopotamia points to extensive wealth, since one camel represented a
larger investment than the average person could afford (24: 10). Servants were
added to Abraham's household by purchase, gift, and birth (16:l; 17:23, 27;
20:14). Local chieftains recognized Abraham as a prince, and made alliances
and concluded treaties with him (14:13; 21:32; 23:6).
2. Customs and culture
Abraham was a man of his times. His decision to sojourn in Egypt when
pressured by famine, may indicate a lack of faith; and his behavior before
Pharaoh definitely represents a period of spiritual declension. As Sarah's
husband, he might have been killed. But as her brother, he expected to be
honored. Decency and strict truthfulness were both bypassed, and Abraham
was later ushered out of Egypt in disgrace (12:11-20).

Laws prevalent in the Mesopotamian culture from which Abraham came, also
explain why he considered making his eldest servant Eliezer his heir (15:1-3).
Nuzu laws provided that if a man and his wife were childless, they could
adopt a servant as a son with full legal rights, and the assurance of receiving
the inheritance in return for constant care and proper burial at death. As
Abraham weighed this possibility, God renewed His promise (15:4, 5).
At Sarah's suggestion, Abraham accepted the idea of having a son by Hagar,
Sarah's handmaid. This, too, was in agreement with the custom of the age. A
childless couple could also adopt the son of a handmaid as a legal heir. After
ten years in Canaan, without any prospect of the promised son, Abraham and
Sarah may have expected that this method would bring about the fulfillment
of God's promise. Thirteen years later, when Abraham was ninety-nine, God
rejected these plans and this time assured him that Sarah would bear him the
promised son. At this time the covenant was renewed and circumcision was
instituted as its visible sign (17:1-27; cf. 12:1-3; 13:14-18; 15:18-2 1; Col. 2: 1
1).
There was another spiritual lapse in Abraham's life when he lied about his
wife to Abimelech at Gerar (20:1-18). However, God intervened on Abraham's
behalf so that he was enabled to pray for the king and his household.
From the expulsion of Hagar (21:9-21), and Abraham's concern for her
welfare, it appears that he had contemporary laws in mind. It was illegal to
sell a handmaid into slavery after she had given birth to a child for her master.
While the case is not strictly parallel, Abraham expelled Hagar only after he
had God's assurance that this was His will. Even then he made provision for
her and her son when they departed.
Again, when Sarah died, Abraham is seen as a man of his times. When he
bargained with the Hittites for a burial place (23:1-20), he wanted to purchase
only the cave of Machpelah. However, Ephron insisted on selling the field
with the cave. In this way, Abraham also became subject to taxation under
Hittite law. Had he acquired only the cave, he might have been free from that
liability.
B. A man of faith
Through faith in God's promises, Abraham rose above the religious level of
his times. From the beginning he responded with obedience. Wherever
Abraham sojourned in Canaan, he erected an altar and gave public testimony
of the fact that he worshiped "the God of heaven and earth" (24:3) in the midst
of a pagan environment (cf. 12:7, 8 ff.).
Consider the sixfold promise God made to Abraham:

1. "I will make of thee a great nation."

2. "I will bless thee."
3. "I will make thy name great."
4. "Thou shalt be a blessing."
5. "I will bless them that bless thee and curse him that curseth thee."
6. "In thee shall all the families of the earth be blessed."
This multiple promise has had far-reaching implications in history down to the
present time-more extensive than Abraham could comprehend during his
lifetime. It is true that Abraham was richly blessed while he lived, and before
his death he could understand that many nations could yet be born through
Ishmael, Isaac, and others of his sons. Today, by way of contrast, the name of
Abraham is held in great honor among Jews, Muslims, and Christians. The
promise that Abraham would be a blessing to all the families of the earth
unfolds in Christ. Matthew begins his Gospel with the assertion that Jesus-the
Savior of the world-is the "son of Abraham" (1: 1; cf. Gal. 3:6-9).
C. The Abrahamic Covenant
As we study the life of Abraham in subsequent chapters, it is apparent that
Abraham's grasp of the promises was progressively enlarged. In times of crisis
Abraham gained fuller understanding of them. He showed great generosity
when he offered Lot the choice of the land (chap. 13). While Lot's decision
was based on the prospects of immediate material gain in a godless
environment, Abraham received confirmation from God that the land was to
be his, and for his posterity.
When Abraham rescued Lot, he refused to accept a reward from the king of
Sodom, and was concerned about the legal arrangements for the future. But
God revealed to Abraham more about the time to come. He promised that his
descendants would be as numerous as the stars of heaven, but that they would
dwell in Egypt for 400 years. We read that Abraham believed God, and that it
was accounted to him for righteousness (cf. Rom. 4:3, 22).
God's covenant with Abraham was enlarged and confirmed when Abraham
was ninety-nine years old. The terms of the covenant were distinctly given
(17:1-27). While the birth of the promised son was still a year away,
circumcision was given as the distinctive sign of the covenant, for Abraham
and his descendants (cf. Rom. 4:9-12).
D. A friend of God
It may be seen from Genesis 18 and 19 that there was friendship between
Abraham and God (cf. Isa. 41:8; James 2:22, 23). When God shared with
Abraham the secret of His plans concerning Sodom and Gomorrah, Abraham

was moved to prayer. He rested his case with the rhetorical question, "Shall
not the God of all the earth do right?" God showed that His justice was
tempered by mercy when He assured Abraham that the cities would be saved
if ten righteous people were found in them. Only because there were not that
many the cities were destroyed, though Lot and his family were rescued.
E. More testings and trials
Abraham faced the greatest test of his faith after Isaac's birth. God asked him
to sacrifice his only son on Mount Moriah. Abraham obeyed, exhibiting faith
that God was able to raise men from the dead (cf. Heb. 11: 19). He was
obliged to give an answer to the most disturbing question ever posed by a son
when Isaac asked about the sacrifice. By faith Abraham reached beyond the
visible evidence to give a prophetic reply, assuring Isaac that God Himself
would provide the sacrifice (22:1-19; cf. I Cor. 5:7; Heb. 9:26; Rev. 13:8).
First God provided a ram, and centuries later, His own beloved Son.

ABRAHAM'S SEED
Isaac was Abraham's son to whom God's promises would be repeated.
The story of the way Abraham provided a bride for Isaac (chap. 24) is
fascinating and exciting. The account contains numerous lessons in the way
God guided Abraham's servant through prayer. Finally he was able to take
Rebekah back to the land of patriarchal promise to be Isaac's wife.
The Scriptures tell us little about him. His life was uneventful in comparison
to that of his father and his sons. He lived most of his life in southern Canaan
in the vicinity of Gerar, Rehoboth and Beersheba. Isaac was a necessary link
in the process of fulfilling God's promises to Abraham. From the record
(27:27-33) we recognize him as a man of faith who invoked future blessings
upon his sons (cf. Heb. 11:20).
I. The Family of Isaac --- Genesis 25:18-34
A. Rebekah the mother of twins, 25:19-26
B. Esau and Jacob exchange birthrights, 25:27-34
II. Isaac Established in Canaan --- 26:1-33
A. The covenant confirmed to Isaac, 26:1-5
B. Troubles with Abimelech, 26:6-22
C. God's blessing in Isaac, 26:23-33
III. The Patriarchal Blessing --- 26:34-28:9

A. Isaac favors Esau, 26:34-27:4

B. Blessing stolen-immediate consequences, 27:5-28:9
Abraham had other sons. The best known of these were Ishmael, the father of
the Arabs, and Midian, the father of the Midianites. To each of these other
sons Abraham gave gifts as they went out from Canaan, leaving the territory
to Isaac, the heir of all of Abraham's possessions.

TWIN BROTHERS
A study of the lives of Isaac's two sons, Esau and Jacob, is both intriguing and
disappointing. Jacob took advantage of Esau in buying the birthright-the right
of the firstborn to preeminence in the tribe-arid connived with his mother
Rebekah to deceive Isaac and steal the blessing. On the other hand, Esau
lacked faith in God, a true sense of values, and appreciation for his birthright
(25:29-34). Later he disregarded the ideals of his parents and married a Hittite
woman (26:34). The author of Hebrews calls him "profane" or "irreligious."
The history of Esau's descendants, the Edomites, deserves separate study.
I. Jacob's Adventure with Laban --- Genesis 28:10-32:2
A. The dream at Bethel, 28:10-22
B. Family and wealth, 29:1-30:43
C. Parting with Laban, 31:1-32:2
II. Jacob Returns to Canaan --- 32:3-35:21
A. Esau and Jacob reconciled, 32:3-33:17
B. Troubles at Shechem, 33:18-34:31
C. Worship at Bethel, 35:1-15
D. Rachel buried at Bethlehem, 35:16-21
III. Descendants of Isaac --- 35:22-36:43
A. The sons of Jacob, 35:22-26
B. Burial of Isaac, 35:27-29
C. Esau and his claim in Edom, 36:1-43
A. Jacob's adventures
Although Jacob left Canaan with his father's blessing, he passed through many
hard experiences before he became a man of faith. He was afraid that Esau
would seek revenge. His parents, hoping to keep him from marrying a Hittite
woman, sent him to Mesopotamia. On the way, while he slept at Bethel, Jacob

had a dream and responded to God with a tentative commitment. Jacob

prospered greatly while he worked for Laban, acquiring not only a large
family, but great wealth in flocks.
B. Back to Canaan
Conscious now of God's direction, Jacob made plans to return to Canaan. A
strained relationship had developed between Jacob and Laban, and Jacob took
the opportunity to depart while Laban was on a sheepshearing mission. Laban
pursued him quickly, but since Jacob had a three-day advantage, he reached
the hill-country of Gilead before Laban overtook him. Laban claimed that his
household gods had been taken. The teraphim, which Rachel hid beneath her
skirts, undoubtedly had more than mere religious significance for Laban.
According to Nuzu law, a son-in-law who possessed the household gods might
claim the family inheritance in court. Though Laban could not find the idol,
he nullified any advantage that might accrue to Jacob by means of a covenant
between Jacob and himself, barring Jacob from the land.
At the Jabbok River Jacob learned that Esau was coming against him with 400
men. In order to appease Esau, he sent his possessions and family, with gifts
for his brother, ahead of him. Through the night he wrestled with an assailant
whom he sensed to be God Himself. In that encounter his name was changed
from "Jacob" to "Israel," meaning "he who strives with God." The blessing
implied in the new name expressed a new relationship: hereafter, Jacob would
not be the deceiver; instead, he would have victory with God.
After being reconciled with his brother, Jacob moved southward to Shechem.
In Shechem Levi and Simeon aroused the enmity of the community through
scandal and treachery (34:1-31). As Jacob separated to move to Bethel, where
he had previously made a commitment to God, he removed the remaining
idolatry from his household. At Bethel he built an altar, and in response, God
renewed His covenant, assuring him that a company of nations and kings
should emanate from Israel (35:9-15).
Eventually, Jacob settled in Hebron, the homeland of his father Isaac. While
they were on the way, Rachel died and was buried in the vicinity of
Bethlehem. Later, when Isaac died, Esau came from Seir where he had settled,
to accompany his brother Jacob at the burial of their father.

THE LIFE OF JOSEPH

Joseph, Rachel's older son, was Jacob's pride and joy. Jacob made him a fulllength tunic which, according to the Septuagint and the Targum Jonathan, was
"a coat of many colors." It seems that such a coat was the distinctive mark of a
tribal chief. Joseph's older brothers already hated him because he reported

their evil conduct to Jacob. Now they hated him all the more. And when
Joseph's dreams indicated that he would be exalted over them, they sold him
to Ishmaelite and Midianite traders who were passing by their camp at
Dothan. When Joseph was taken into Egypt, his brothers never expected to see
him again. They led their father, Jacob, to believe that Joseph had been torn to
pieces by wild animals.
I. Joseph the Favorite Son --- Genesis 37
A. Hated by his brethren, 37:1-24
B. Sold to Egypt, 37:25-36
II. Judah and Tamar --- 38
III. Joseph - a Slave and a Ruler --- 39-41
A. Joseph demoted to prison, 39:1-20
B. Interpreting dreams, 39:21- 41:36
C. Ruler next to Pharaoh, 40:37-57
IV. Joseph and His Brothers --- 42-45
A. First trip-Simeon kept as hostage, 42:1-38
B. Second trip includes Benjamin-Joseph identifies
himself, 43:1-45-28
V. Joseph's Family Established in Egypt --- 46-50
A. Goshen allotted to the Israelites, 46:1-47:28
B. The patriarchal blessings, 47:29-49:27
C. Jacob's burial in Canaan, 49:28-50:14
D. Joseph's hope for Israel, 50:15-26
A. A Slave in Egypt
Whether there was adversity and suffering, or success, over the years that
Joseph spent in Egypt, he continually honored God. Because he did not want
to sin against God, nor against his master, he would not yield to the temptation
put before him by Potiphar's wife (39:9). When he was asked to interpret
dreams, Joseph gave God the credit for the ability to do so (40:8). He also
acknowledged God before Pharaoh, boldly asserting that, through Pharaoh's
dream, God was revealing that a specific number of years of plenty and of
famine were to follow (41:14-36). In naming his son Manasseh (which means
"forgetting," 41:51), he testified that God had helped him to forget his sorrow.
When he revealed his identity to his brothers, he acknowledged that God had

brought him to Egypt. After Jacob's death, Joseph reassured them that God
had ordered the events of history for the good of all, and that they should not
fear him as though he were in God's place (50:15-21).
B. Savior of his family
Joseph's recognition of God, and his trust in Him through many difficulties,
was rewarded by his promotion. In Potiphar's house he was so trustworthy that
he was made the overseer. Later, though imprisoned on false charges, he soon
became the warden, and was able to use his position to help his fellow
prisoners. A butler, who for two years had forgotten Joseph's help, suddenly
remembered, and arranged to have Joseph brought before Pharaoh to interpret
his dreams. This was an opportune moment Pharaoh needed the help of a man
of wisdom such as Joseph. Now as chief administrator for Pharaoh, Joseph
guided Egypt through the crucial years of plenty and famine, and incidentally
saved his own family from starvation. His position of power enabled him to
allot the broad pasturelands of Goshen to the Israelites when they migrated to
Egypt. There they were able to tend their flocks, and those of Pharaoh as well.
Jacob's words of blessing provide a fitting conclusion to the patriarchal age.
We may regard his deathbed pronouncements as his last will and testament.
Though he was in Egypt, his oral blessing would be legal and binding. And in
keeping with God's promises, Jacob's blessing was also prophetic.
Before Joseph died in Egypt, he voiced his confidence in the covenant that
God had made with Abraham, Isaac, and Jacob. The promises had been
faithfully conveyed to each generation, and Joseph believed that God would
fulfill them in bringing the Israelites back to the land which had been
promised to them (cf. Gen. 15:1-21; 50:24-26).

Study Guide Questions

1. Who were the patriarchs?

2. Outline the main events of Abraham's life.
3. Why were the altars Abraham built to worship God especially
significant?
4. Why is Abraham called a man of faith?

5. What was the sign and significance of God's covenant with

Abraham?
6. How did Abraham's servant discern God's guidance in choosing
Isaac's bride?
7. Describe the circumstances leading to Joseph's release from prison in
Egypt.
8. In what ways did Joseph indicate forgiveness toward his brothers
when they came to Egypt?

Building Altars to Worship- http://eisakouo.com/2012/03/26/building-altars-to-worship/

26MondayMAR 2012
POSTED BY EISAKOUO IN ABRAHAM: LIFE OF FAITH
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I dont know if you have picked up on this fact before from reading through Genesis,
but Abraham was an altar builder. Isaac dug wells; Jacob made monuments; but
Abraham built altars to worship the Lord.
Why were altars so important? If altars were so important to God in the Old Testament,
then why dont we build and worship at altars today? Im glad you asked that question.
Some of you are probably thinking, We consider the altar to be the front of our
church. Yet, this is not really the same type of altar in which Abraham worshipped. I
ask those questions to draw a parallel between the altars of the Old and the altars of the
New Testament.

~ ALTARS ARE ABOUT WORSHIP ~

True worship takes place in the context of our obedience to God (see Genesis 12:1-5).
Abraham was in the process of obeying Gods prompting to go to the land of Canaan.
We cannot truly worship God unless we are in the place of obedience.

How many of you have discovered it is difficult, if not impossible, to worship God on
Sundays when your living in known disobedience? The only effective way to truly
worship the Lord in body, soul, and spirit is to be obedient throughout the week. It is
your obedience that gives you excitement, passion, and fervor to worship the Lord.
Disobedience breeds apathy, coldness of heart, neglect, and boredom in worship. It was
only after Abraham became truly obedient to God that his real worship of God began.

~ ABRAHAM BUILT ALTARS TO WORSHIP EFFECTIVELY ~

Wherever Abraham went (cities, countryside & villages) he built altars to the Lord God.
There he worshipped the Lord.

The LORD appeared to Abram and said, To your descendants I will give this land. So
he built an altar there to the LORD who had appeared to him. Genesis 12:7
8

Then he proceeded from there to the mountain 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
Then Abram moved his tent and came and dwelt by the oaks of Mamre, which are in
Hebron, and there he built an altar to the LORD. Genesis 13:18
Abraham was a trailblazer. We know now that God prescribed and commanded the
children of Israel to build and worship Him on altars. Abraham didnt have all this
information. He blazed a trail. He was simply a lover of God. He was just discovering
the art of worshiping God on altars.
We live in the New Testament era of grace, so where are our worship altars? Are all the
altars gone or are they present here today? Why ask? In order to gain forgiveness,
acceptance, and access to God, altars were needed. Sacrifices were made on altars.
Blood was spilled on altars. This was done that sin might be removed and the
worshiper cleansed.
We have an altar from which those who serve the tabernacle have no right to
eat (Hebrews 13:10) which is in Christ! Through His blood we have access any time to

the throne of God. In Christ we have everything we need that pertains to life and
godliness. So today we no longer have need of altars in the Old Testament sense.
But we do need altars in our lives in another way.

~ THE ALTAR REPRESENTS TRUE WORSHIP ~

The altar represents true worship and involves: SURRENDER, SACRIFICE, and
SERVICE. Abraham would have used raw stones (not touched by mans strength and
skill) to represent a yielding to Gods strength and not trusting in his own strength.
(Exodus 20:25). We cannot worship or offer God anything that is not tainted in some
way by the world. Therefore we are to take things God gives us (Jesus Christ) and
worship the Father. It is important that you understand this point because most people
do not. They want to worship God in their own way or fashion. When God rejects
them by not gracing them with His presence they are offended. It is imperative we
worship God as He requires through Jesus Christ and Him alone. He is our altar. We
are to approach God in and through Him. In Abrahams life we can see the need for
altar worship. It is gives a keen sense of who Jesus is and our need for Him.
Are you ready to examine the three types of altars Abraham erected and discover the
deeper meaning of what it means to worship at Gods altar? I will discuss these later
this week.
Blessings,
Pastor

VISITE ESTE SITE: http://www.wilderness-cry.net/bible_study/courses/