BEMA Episode Link: 11: Here I Am
Episode Length: 58:41
Published Date: Thu, 08 Dec 2016 01:00:00 -0800
Session 1
About this episode:

Marty Solomon, Brent Billings, and Josh Bossé continue to look at the kind of partner God has chosen in Abraham.

Here I Am Presentation (PDF)

BEMA 210: Midrash — The Man in the Fur Coat

And They Walked Together: More Than Blind Loyalty — Aleph Beta

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Notes

*Note: The following notes are handwritten by me, Adam, and I reserve the right to be wrong.

BEMA Episode 11: Here I Am - Study Notes

Title & Source Summary

This episode examines Genesis 18-22, focusing on Abraham’s journey of faith through stories of divine hospitality, intercession for Sodom and Gomorrah, family dysfunction with Hagar and Ishmael, and the binding of Isaac. The central theme explores what it means to be present and seen by God, emphasizing the Hebrew concept of “Hineni” (Here I am) as a statement of availability and faithfulness.

Key Takeaways

  • Eastern hospitality represents radical generosity that puts others’ needs above personal security
  • Abraham demonstrates “chutzpah” (holy boldness) in his willingness to challenge God about Sodom and Gomorrah
  • The parallel stories of Hagar/Ishmael and Abraham/Isaac contrast abandonment with presence
  • “Hineni” (Here I am) is a crucial phrase representing availability, presence, and faithfulness to God
  • God is characterized as one who sees and provides, never abandoning His people
  • Trauma and dysfunction are part of biblical narratives, making them relatable to our own messy faith journeys

Main Concepts & Theories

Eastern Hospitality Culture

The ancient Near Eastern world placed extraordinary value on hospitality to strangers. This cultural norm explains Abraham’s immediate response to serve three visitors despite recovering from circumcision. Modern examples from Bedouin and Muslim cultures demonstrate this tradition continues today, rooted in Abraham’s influence on the region. The premium on hospitality reflects a worldview that prioritizes community over individual security.

Chutzpah - Holy Boldness

Abraham displays “chutzpah” (Hebrew for guts/boldness) when interceding for Sodom and Gomorrah, negotiating with God from 50 righteous people down to 10. This demonstrates that God desires partners who will engage, challenge, and wrestle with divine decisions rather than passive obedience. This contrasts with Noah (the “insulator” who simply obeyed) and Lot (the “assimilator” who compromised with pagan culture).

The God Who Sees

A recurring theme emphasizes sight, seeing, and being seen. God is consistently portrayed as “the God who sees” (El Roi), connecting to Hagar’s earlier encounter. The interplay between seeing, being seen, fear, and faith runs throughout these narratives. True relationship with God involves being willing to be seen in our vulnerability and trauma.

Hineni - Here I Am

The Hebrew phrase “Hineni” appears at crucial moments, representing complete availability and presence before God. It’s Abraham’s response when called by God (twice in the Isaac story) and when Isaac calls to him. This phrase becomes central to understanding divine-human relationship throughout Scripture, from Isaiah’s commissioning to Jesus’s “I am” statements.

Parallel Narratives Structure

The stories of Hagar/Ishmael (Genesis 21) and Abraham/Isaac (Genesis 22) are deliberately paralleled to contrast different responses to crisis. Both involve early morning departures, provisions placed on shoulders, boys placed under/over brush, looking up to see provision, and ending with covenants. The key difference: Hagar abandons her son at a bow’s distance, while Abraham remains present throughout the ordeal.

Examples & Applications

Real-World Hospitality Examples
  • Marty’s experience with Bedouin villagers serving 54 Americans with complete generosity despite being strangers
  • Turkish woman during Ramadan giving away her family’s food to passing Americans
  • These examples demonstrate how Abraham’s influence created a lasting cultural value in the Middle East
Modern Family Dysfunction

The complex family dynamics between Sarah, Hagar, and their sons mirror contemporary blended family challenges, divorce trauma, and stepfamily tensions. The text doesn’t romanticize these relationships but shows how God works through messy, imperfect situations.

Therapeutic Vulnerability

The concept of being willing to be “seen” parallels the courage required to enter therapy or counseling - opening oneself to examination and healing despite the fear of judgment or abandonment.

Parental Masking

Abraham’s need to maintain composure while walking with Isaac toward the sacrifice reflects how parents often mask their own trauma to protect their children, even while facing impossible circumstances.

Potential Areas for Further Exploration

Literary Analysis
  • Study of chiastic structures in Hebrew narrative and their theological significance
  • Investigation of wordplay and puns in Hebrew text (particularly around “seeing” and “fear”)
  • Comparison with other ancient Near Eastern literature regarding child sacrifice and divine testing
Historical and Cultural Context
  • Ancient Near Eastern hospitality customs and their religious significance
  • Archaeological evidence of child sacrifice practices in Abraham’s time
  • Comparative study of Islamic, Jewish, and Christian interpretations of these narratives
Theological Themes
  • The development of covenant theology through Abraham’s story
  • Theodicy questions raised by the Hagar narrative
  • Typological connections between Isaac’s binding and Christ’s sacrifice
Psychological and Pastoral Applications
  • Trauma-informed reading of biblical narratives
  • Application of “Hineni” theology to pastoral care and spiritual direction
  • Study of how biblical characters model healthy vs. unhealthy responses to divine testing
Contemporary Relevance
  • Application of Eastern hospitality principles to modern Christian community
  • Understanding “chutzpah” in contemporary prayer and prophetic ministry
  • Exploring how biblical family dysfunction offers hope for modern families

Comprehension Questions

  1. Cultural Understanding: How does understanding ancient Near Eastern hospitality customs change your reading of Abraham’s response to the three visitors? What modern parallels can you identify in your own culture or experience?

  2. Character Analysis: Compare and contrast Abraham’s “chutzpah” when interceding for Sodom and Gomorrah with his apparent compliance in the Isaac narrative. What might explain this difference in his responses to God’s commands?

  3. Literary Structure: Examine the parallel elements between the Hagar/Ishmael story and the Abraham/Isaac narrative. What theological point do you think the author is making through these deliberate parallels?

  4. Theological Reflection: The episode identifies “Hineni” (Here I am) as central to understanding God’s character and human response to God. How does this concept inform your understanding of availability and presence in relationship with God and others?

  5. Personal Application: The hosts suggest that biblical narratives include “messy faith” and family dysfunction to make them relatable to our own lives. How do these stories offer hope or guidance for navigating your own difficult circumstances or relationships?

Personal Summary

Episode 11 presents Abraham not as a perfect hero but as a complex figure whose faith journey includes both remarkable moments of trust and deeply problematic family dynamics. The central insight revolves around the Hebrew concept “Hineni” - being truly present and available to God and others, even in moments of uncertainty and trauma.

The episode masterfully connects ancient hospitality customs to modern experiences, showing how Abraham’s influence shaped Middle Eastern culture in ways still visible today. The parallel structure between the Hagar/Ishmael and Abraham/Isaac narratives reveals a crucial distinction: while trauma may drive us toward abandonment and distance (like Hagar placing her son “a bow shot away”), faith calls us toward presence and accompaniment through difficulty.

Perhaps most significantly, these stories present God as “the one who sees” - never abandoning His people in their moments of greatest need. Whether providing for Hagar in the wilderness or substituting a ram for Isaac, God consistently demonstrates His character as El Roi, the God who sees and provides. This offers profound comfort for anyone walking through their own seasons of testing, family dysfunction, or seemingly impossible circumstances, reminding us that authentic faith often looks messy but that God’s presence remains constant through it all.

BEMA Episode 11 Study Notes: Here I Am

Title & Source Summary

Episode: BEMA 11: Here I Am (2016)
Scripture Focus: Genesis 18-22
Main Topic: Exploring Abraham’s character through his radical hospitality and unwavering commitment to being present with others, even in the most difficult circumstances. The episode examines how Abraham models what it means to be a faithful partner with God through self-sacrifice and trust.

Key Takeaways

  • Abraham’s defining characteristic is radical hospitality that goes far beyond cultural norms
  • True faith involves being present with others (“Here I am” - hineni) rather than abandoning them in times of crisis
  • Abraham consistently chooses self-sacrifice over self-preservation, making him God’s chosen partner
  • The stories of Hagar/Ishmael and Isaac are deliberately placed together to contrast abandonment with faithfulness
  • God uses Eastern teaching methods (experiential learning) rather than Western approaches (informational transfer)
  • Abraham’s mistakes don’t define him - he learns from them and continues moving forward
  • The binding of Isaac (Akedah) reveals God’s character as one who provides rather than demands sacrifice

Main Concepts & Theories

The Premium on Hospitality

Middle Eastern culture places extraordinary value on hospitality, tracing this tradition back to Abraham. The hosts describe experiencing this firsthand in a Bedouin village where 54 unexpected guests were welcomed with complete generosity. Abraham’s hospitality in Genesis 18 exemplifies this radical welcome:

  • He hurries to serve three strangers despite recovering from circumcision
  • He prepares 60 pounds of flour (enough for 80 loaves of bread) for three guests
  • He personally serves rather than delegating to his 318 household members
The Hineni Principle

The Hebrew word hineni (“here I am”) appears at crucial moments in the chiastic structure of Genesis 22. This represents:

  • Presence over abandonment: Being fully present with others in their need
  • Commitment over convenience: Staying through difficulty rather than fleeing
  • God’s character revealed: God’s name “I AM” connects to this concept of eternal presence
The Contrast Between Hagar and Abraham

Two parallel stories in Genesis 21-22 reveal different responses to crisis:

Hagar’s Response (Genesis 21):

  • Abandons Ishmael under a bush when water runs out
  • Distances herself “about a bowshot away”
  • Cannot bear to watch her child die

Abraham’s Response (Genesis 22):

  • Commits to staying with Isaac throughout the ordeal
  • When Isaac asks about the sacrifice, Abraham responds with hineni
  • Demonstrates radical presence even when commanded to sacrifice his son
Eastern vs. Western Teaching Methods

God doesn’t simply tell Abraham that child sacrifice is wrong (Western approach). Instead, He creates an unforgettable experiential lesson (Eastern approach) where Abraham discovers God’s true character through action rather than information.

The Three Character Types in Genesis

Midrash identifies three approaches to engaging the world:

  • Noah the Insulator: “The man in the fur coat” who only cares for his own family
  • Lot the Assimilator: Rises to prominence in Sodom but loses his ability to impact culture
  • Abraham the Engager: Remains distinct while actively engaging and impacting his culture

Examples & Applications

Modern Hospitality Challenges

The hosts challenge listeners to consider their own response to unexpected guests, particularly those from different cultures or backgrounds. They note how fear and security concerns often prevent the radical hospitality that Abraham modeled.

Learning from Mistakes

Abraham repeats his mistake with Abimelech (claiming Sarah is his sister), showing that even faithful people struggle with the same issues repeatedly. The key is not letting these failures define us but continuing to move forward in faith.

Presence in Crisis

Abraham’s commitment to stay with Isaac during their darkest moment provides a model for how we can support others through difficulty - not by having all the answers, but by simply being present and saying “here I am.”

Cultural Context of Sacrifice

Understanding that child sacrifice was normal in Abraham’s cultural context helps explain why God’s command wasn’t shocking to Abraham, but also illuminates God’s revolutionary message that He provides the sacrifice rather than demanding it.

Potential Areas for Further Exploration

  • The concept of tsa’aqah (the cry of the oppressed) and how God responds to injustice
  • The theological implications of God’s testing and how it differs from temptation
  • The role of circumcision as a covenant sign and what it means for partnership with God
  • The connection between Abraham’s story and the Exodus narrative (God’s name revealed to Moses)
  • Chiastic structure analysis in Hebrew narrative and its theological significance
  • The development of hospitality laws in Torah and their connection to Abraham’s example
  • Comparative analysis of sacrifice systems in ancient Near Eastern religions

Comprehension Questions

  1. Analysis: How do the parallel structures between Genesis 21 (Hagar and Ishmael) and Genesis 22 (Abraham and Isaac) reveal different approaches to crisis, and what does this teach us about faithfulness?

  2. Application: The hosts describe experiencing radical Middle Eastern hospitality that challenged their cultural assumptions. How might practicing Abraham-like hospitality in our context require us to move beyond fear-based living?

  3. Interpretation: Explain the significance of the Hebrew word hineni (“here I am”) in the chiastic structure of Genesis 22. How does this concept connect to God’s revelation of His name to Moses and to Jesus’s responses in the New Testament?

  4. Synthesis: How does understanding the cultural normalcy of child sacrifice in Abraham’s time change our interpretation of the binding of Isaac story? What does this reveal about God’s teaching methods?

  5. Evaluation: Abraham makes significant mistakes (lying about Sarah, the Hagar situation) yet remains God’s chosen partner. What principles can we draw from Abraham’s pattern of failure, learning, and forward movement rather than settling in his mistakes?

Brief Summary

This episode reveals Abraham as a man defined by radical hospitality and unwavering presence with others. Through the parallel stories of Hagar/Ishmael and the binding of Isaac, we see the contrast between abandonment and faithfulness. Abraham’s response of hineni (“here I am”) becomes a defining characteristic - he commits to staying present even in the most difficult circumstances. The binding of Isaac serves not as a test of Abraham’s willingness to kill his son, but as God’s revolutionary teaching moment revealing that He provides the sacrifice rather than demanding it. Abraham’s pattern of self-sacrifice, learning from mistakes without being defined by them, and radical hospitality makes him the partner God chooses to bless all nations. The episode challenges us to move beyond fear-based living toward the kind of generous, present, and hospitable life that can partner with God in restoring the world.

Original Notes

  • Genesis 18-22
  • Review: It’s important to remember the context of the story and not just jump in blindly to new stories.
    • Prefaces: 8 different stories where G-d is trying to convice the people of Genesis to not live out of their fear and insecurities but to trust that they have the love and value and acceptance of G-d because if they’re going to live a life dominated by insecurity and fear of what they don’t have, their stories are going to end in tragedy.
    • We meet Avram who has done things that others have not done.
      • Throwing his name away to give Yiscah dignity
      • He’s figuring out what it means to trust the story
      • He learns from his mistake to put his faith is Egypt
      • G-d is looking for people who won’t settle until they can find their way back to the tree of life
        • Avram doesn’t settle. He learns from his mistakes.
      • He gives up Lot twice
      • He struggles with his lack of understanding in the promises given to him by G-d.
        • He makes a mistake with Hagar because of his misunderstanding and frustration with G-d
        • G-d still comes to Avram and says, “You’re still the guy.”
  • Genesis 18
    • Avraham is taking a break in his tent after JUST BEING CIRCUMCISED
    • Hospitality
      • Bedowins, Muslims, Jews: They are all children of Israel and have an incredible premium on hospitality because of it.
      • Marty’s story about a Bedowin villiage, and Hadijah, who took 54 unannounced Americans and women and children of the village and made made homemade bread and Turkish honey tea until they ran out of stuff to serve. This was one of the greatest honors and joys for them to serve the Americans and RVL said offering to pay them for their generosity would be incredibly insulting.
      • What we see in this story if Avraham goes out of his way to show (borderline crazy) hospitality to some unexpected guests.
        • All after just being circumcised when he has 318 other people in his household who could have helped instead.
      • Marty: I wonder if 54 Muslims came walking toward our village, would our first reaction be to lock our doors or would we send our four and five year old children half a mile away. I wonder if we would lock our doors or throw them open and make them a feast until we run out of groceries. I am far too worried about my own security… The kingdom of G-d cannot come to a place of fear and insecurity.
      • This is why G-d has marked Avraham with the mark of circumcision.
    • Avarahm asks Sarah to get three seahs of flour to bake bread.
      • ~60 lbs > She made about 80 loaves of bread by hand.
      • This is not just hospitality but this is radical generosity.
    • Avraham then RUNS to select a choice, tender calf for his guests.
    • Guests tell Avarahm that he and Sarah will have a son.
      • Sarah laughs when she overhears this conversation.
      • “Pleasure” in 18:12 implies a sexual pleasure in addition to the pleasure of having a child. “At this very old age, we’ll be able to have the pleasure of successfully making a child?”
      • G-d calls Sarah out for laughing, she denies laughing, but G-d says, “Yes, you did laugh.
    • Sodom and Gommorrah
      • “tzedakah” the outcry again Sodom and Gommorrah.
      • “chutzpah” fire-in-the-belly, guts, extreme self-confidence or audacity, cajones
      • Avraham, showing quite a bit of chutzpah, calls G-d out when G-d wants to destroy the cities. Avraham tells him that’s not who he is and barters with G-d to save the city.
  • Genesis 19
    • We’ll come back to this story later but for one minor detail:
      • Lot is in the city gates of Sodom.
      • The city gates are where the city officials sit.
      • Lot went to Sodom as a foreigner and has risin in stature and influence since arriving.
      • Midrash speaks of the three characters of Genesis
        • Lot the Assimilator
          • Lot assimilates and loses his ability to impact the culture around him.
        • Noah the Insulator aka The Man In The Fur Coat
          • Noah doesn’t care much about anyone around him, only for himself.
          • “Sweet! I need to build a boat and take care of my family, I’m in!”
        • Avraham the Engager
          • Avraham engages culture while being able to remain distinct from it and be able to impact it.
      • Lot also has this chutzpah. He’s made of the same stuff and stock as his family.
        • The first thing Lot does when met by his visitors is he runs out to greet them and he offers part of his family.
        • We are appalled when he does this.
          • What is not understood is the premium the biblical text puts on hospitality. Lot is even willing to offer his own family.
            • Why doesn’t he offer himself?
            • In order to save his family. Because if he offers himself, the rest of the family goes down with him.
  • Genesis 20
    • We will skip this chapter as well
    • Avraham continues to both show incredible hospitality AND making mistakes.
    • He will repeat his mistake with Avimelek by referring to Sarah as his sister even when he knows better.
    • Who can’t relate to making a mistake even when we know better?
    • Will Avraham let this story define who he is? No he will not.
  • Genesis 21
    • Reference the presentation.
    • Birth of Yitz’chak and Hagar and Ishmael Sent Away
      • Problems with the story:
        • Sarah shows no compassion for Hagar and Ishmael DESPITE Hagar and Ishmael was Sarah’s idea.
        • G-d then agrees with Sarah and tells Avraham, yeah, just do whatever she says.
        • First born in this story doesn’t get the typical inheritance
        • Hagar simply leaves her thirteen year old child under a bush to die
          • Why does Hagar even feel like she has to let Ishmael die? Does Avraham not tell her that he’ll make Ishmael into a great nation as well.
        • Ishmael is not a small child, he’s a thirteen year old boy.
          • In the next story, Yitz’chak is old enough to carry wood, similar in age to Ishmael when he and Hagar are banished.
          • These two stories have been moved to be right next to each other for a reason.
          • [39:22]
    • Parallels between Ishmael’s and Yitz’chak’s stories. The author wants the reader to know that these stories are linked.
      • A
        • “Early the next morning…” 21:14a
        • “Early the next morning…” 22:3
      • B
        • “Avraham sets supplies on Hagar’s sholders” 21:14b
        • “Avraham sets supplies on Yitz’chak’s shoulders” 22:6
      • C
        • “Hagar puts boy under ‘brush’” 21:15
        • “Abraham puts boy on/over ‘brush’” 22:9
      • D
        • “Hagar looks up to see a well” 21:19
        • “Abraham looks up to see a ram” 22:13
      • E
        • Hagar’s story ends with a covenant. 21:22-34
        • Avarahm’s story ends with a covenant. 22:15-19
    • Chiasms
      • A [1] “‘Here I am,’ he replied”
        • B [6] “Avraham took the wood for the burnt offering and placed it on his son Yitz’chak”
          • C [6] “went on together”
            • Center: [7] “‘Yes my son?” Abraham replied.”
          • C’ [8] “went on together”
        • B’ [9] “He bound his son Yitz’chak and laid him on the alter, on top of the wood.”
      • A’ [11] “‘Here I am,’ he replied”
    • “Here I Am”
      • There is not actual entry for these three words in the Hebrew.
      • This is a unique conjugation.
      • hinnê
      • [7] “Yitz’chak spoke up…”
        • “Spoke up” implies interruption.
        • Does Avraham manage his anxiety by rambling on their walk to the mountain?
          • Note: this would have been a short walk. Some believe he took the longest way to the mountain possible to give G-d as much time as he could to tell Avraham he won’t have to sacrifice his own son.
        • Juxtoposing these two stories
          • Hagar abandon’s her son under a bush.
          • Avraham tell his son, I’m right here, I’m not going anywhere, I will never leave your side.
            • Hinnê: I will be with you until the very end.
          • G-d will use this story to continue to call is people back to him.
          • G-d tells Moshe his name is the unconjugated conjugation on hinnê.
            • I chose Avraham because he is who I am like. I chose him because that’s who I am.
            • You go back and tell those slaves who have been in Egypt for 400 years that I have never left them.
            • New Testament:
              • When the soldiers go to arrest Jesus and they ask for him, if they were speaking in Hebrew since they were the Temple Guard, Jesus would have said “hinnê” and they all fell down.
              • Will Jesus run away? He stays in the moment of their greatest need and becomes the ram caught in the thorns.
              • Revelation is a good use of this word as well.
                • In your moment of greatest need, I have not left your side.

Note: Still adding notes

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