We're assuming you've already worked through the 40 Days study and have also given each of the preceding topics it's week's worth of attention. If so, let's do some intentional preparation for future fruit bearing.

Week 8 : Works

Where we left off... 40 Days - Day 8:

There is an appropriate motive for doing “good works.” But, earning forgiveness and acceptance isn't it.

What you should learn this week:

• Be able to explain grace as any good possession, privilege, or placement received apart from merit.

• Recognize that God’s gifts are always good, even when they don’t feel easy or comfortable at first.

• Know that obedience isn’t what earns acceptance into God’s family, but is the appropriate response to God's goodness...

• Obedience shapes how He uses us in His plan.

Your "Faith in Action" challenge this week:

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Still Working on This Week...

Video 1: Bible Project's summary of last week's reading

Study Tool to Explore

...noting the verb forms in the Blue Letter Bible interlinear feature

Some Thoughts for Group Discussion

Show your progress on the memory verse, discuss what you learned from the Faith in Action challenge, and discuss your observations in the reading schedule.

Remember, the Exodus narratives are recorded for us to learn from with a strong admonition to not make those same mistakes (1 Cor 10:1-22). Just as they did, we believers inherit the covenant with Abraham. But, there is a complex arc across Abraham's story that we need to think about. Abraham's story begins with God's grace initiating relationship with him. There is no doubt about that. But, was Abram's initial obedience a pre-requisite to the covenant that was later established with him? What would that mean to us today?

Ancient Hebrew does have explicit conditional particles—if, if/when, and unless—which are regularly used to establish juridical conditionality. None of these appear in Genesis 12:1–3. The passage does not say, “If you go, then I will bless you.” (By contrast, the promise is restated to Isaac in Genesis 26:3–4 does use explicit conditional particle.) However, Hebrew employs other mechanisms to convey contingency without juridical formality. Two are especially relevant here:

• The imperative + imperfect result sequence (often described as a waw-imperfect result chain), and

• The use of purpose/result (telic) clauses. (telic means there is an end-goal at play)

Genesis 12:1–3 employs both of these mechanisms. With these, the ratifying the Abrahamic covenant presupposes something about Abram's responsiveness.

The command לֶךְ־לְךָ (go for yourself) is a direct imperative, followed by a chain of imperfect verbs: וְאֶעֶשְׂךָ (“and I will make you”), וַאֲבָרֶכְךָ (“and I will bless you”), וַאֲגַדְּלָה (“and I will make great”). In Hebrew narrative and covenantal discourse, this structure regularly signals a command → outcome sequence, where the outcomes are contingent upon the command being enacted. If the command is not taken up, the promised chain has no narrative activation.

Additionally, the phrase “and be a blessing” functions as a purpose/result clause. It is neither an imperative nor a juridical stipulation but a volitional expression. The blessing is not mechanically inevitable; Abram must choose to participate in its outworking. Genesis 12:1–3 thus functions as a telic sequence, oriented toward a divinely intended end. If Abram does not go, that telos (end-goal) is not realized through him.

Taken together, the passage presents relational conditionality: Abram is invited to participate in what God intends to do. The promise is real, but participation requires obedient trust. God’s plan will move forward, but Abram’s role in it is contingent upon his response.

This structure contrasts clearly with:

• Genesis 9:11–17, which contains no conditionality at all,

• Genesis 15, where the contingency structure is removed and the covenant is unilaterally ratified because Abram is already in the promised relationship and place, and

• Exodus 19:4–6, which exhibits explicit juridical conditionality.

The summary is that the relationship between Abram and God was established before the covenant could be ratified. The covenant simply elaborated the details.

In Galatians 3–4, Paul does not deny Abram’s obedience; he denies obedience as "the juridical basis of covenant standing"—a logic introduced only with the Mosaic Law. The relational conditionality in Genesis 12 is not the act of "going" in order to participate. Rather, this obedience was a reflection on an internal disposition. Genesis 15 establishes a unilateral covenant (which we can inherit) in which the covenant’s continuation rests entirely on divine faithfulness and is received by faith. But, the Abrahamic template suggests a pre-requisite state.

Genesis 15 shows that the covenant rests on God’s faithfulness, while Genesis 12 reveals the human posture required to enter it—humble trust and a heart oriented towards obedience. In both Testaments, grace is never received apart from submission, yet it is never earned by obedience.

Jesus says If you love me, you will keep my commandments (John 14:15, 1 John 3:23). If you are not inclined to obey when the Holy Spirit convicts, then you probably aren't in a covenant relationship with God.