Bargaining with God - Part 2 (Genesis 18:16–33; 19:1–38)

“Then the Lord said, “The outcry against Sodom and Gomorrah is so great and their sin so grievous that I will go down and see if what they have done is as bad as the outcry that has reached me. If not, I will know.” The men turned away and went toward Sodom, but Abraham remained standing before the Lord. Then Abraham approached him and said: “Will you sweep away the righteous with the wicked?” (Genesis 18:20–23, NIV).

As I read this story I encounter to huge issues:

#1.  Was God's knowledge of Sodom and Gomorrah truly limited to the point that He had to "see" for Himself what was going on?

#2.  Can you really bargain with God?  If, (as we noted in the previous Blog) He is unchangeable, how can He change?

As to the first problem, there was a similar statement in Genesis regarding the Tower of Babel recorded in Genesis 11:5 (NIV), "⁵ But the Lord came down to see the city and the tower the people were building."  Does an infinite, eternal, all-knowing, all-seeing God have to "come down to see"?  The problem of #1 is related to #2 because we enter the world of "anthropomorphisms".

The Baker Dictionary is helpful:

Anthropomorphism is the assignment of human attributes to nonhuman things. Biblical anthropomorphisms are used primarily in reference to God, who is neither visible ( John 1:18 ) nor human ( Num 23:19 ; 1 Sam 15:29 ) . . . The use of human terminology to talk about God is necessary when we, in our limitations, wish to express truths about the Deity who by his very nature cannot be described or known. From biblical times to the present, people have felt compelled to explain what God is like, and no expressions other than human terms are able to convey any semblance of meaning to the indescribable. Thus, in Genesis alone God creates ( 1:1 ), moves ( 1:2 ), speaks ( 1:3 ), sees ( 1:4 ), divides ( 1:4 ), places ( 1:17 ), blesses ( 1:22 ), plants ( 2:8 ), walks ( 3:8 ), shuts ( 7:16 ), smells ( 8:21 ), descends ( 11:5 ), scatters ( 11:8 ), hears ( 21:17 ), tests ( 22:1 ), and judges ( 30:6 ).

This is a common device in Scripture that enable theological truths about God to be communicated to humans.  The danger is when they are taken 'woodenly literally'.  They tend to frame God in metaphorical language so we can understand.  Anthropomorphisms are essentially acts of mercy by a God who loves us, who communicates to us in a way He doesn't have to, but does, so we might understand what is essentially incomprehensible.

Mat Slick gives some great examples of this in an article HERE.

What do we make of God saying Abraham, "I will go down and see . . .?"   "All that is implied is God’s direct attention to the matter." [1]  "Not a fact-finding mission, as though God had something to learn; He comes down because He was already watching. This description follows the pattern of portraying God involved in the affairs of humanity." [2] 

Matthew Henry explains further: 

Not as if there were any thing concerning which God is in doubt, or in the dark; but he is pleased thus to express himself after the manner of men, 

[1.] To show the incontestable equity of all his judicial proceedings. Men are apt to suggest that his way is not equal; but let them know that his judgments are the result of an eternal counsel, and are never rash or sudden resolves. He never punishes upon report, or common fame, or the information of others, but upon his own certain and infallible knowledge. 

[2.] To give example to magistrates, and those in authority, with the utmost care and diligence to enquire into the merits of a cause, before they give judgment upon it. 

[3.] Perhaps the decree is here spoken of as not yet peremptory, that room and encouragement might be given to Abraham to make intercession for them. Thus God looked if there were any to intercede, Isa. 59:16. [3]

We conclude by reminding us these two things that come to us from God "going to see".  One, is that God is intimately involved in the affairs of humankind and in this case is intimately concerned about sin. Secondly, God's judgments are fair and just.  He makes His decision based upon factual truth.  As Abraham would say, “. . . Will not the Judge of all the earth do right?” (Genesis 18:25b, NIV).

Father, it is our greatest comfort to know that you give Your complete attention to the lives of Your people and that there is not detail that misses Your gaze.  This truth is both encouraging, yet is is concerning.  To know that You know all about me is also disturbing.  I am an expert had hiding.  I am a master of disguise.  None of these schemes work with You though.  Apart from the all-consoling comforts of the Gospel, Your gaze at me would cause me to disintegrate.  Because of Christ, dressed and robed in His righteousness, I am loved, accepted and forgiven. Because of the Gospel I can say with the psalmist, “How precious to me are your thoughts, God! How vast is the sum of them!” (Psalm 139:17, NIV).

 

 

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1. Crossway Bibles. (2008). The ESV Study Bible (82). Wheaton, IL: Crossway Bibles.

2. Barry, J. D., Grigoni, M. R., Heiser, M. S., Custis, M., Mangum, D., & Whitehead, M. M. (2012). Faithlife Study Bible (Ge 11:5). Bellingham, WA: Logos Bible Software.

3. Henry, M. (1994). Matthew Henry’s commentary on the whole Bible: Complete and unabridged in one volume (46). Peabody: Hendrickson.

Bargaining with God - Part 1 (Genesis 18:16–33; 19:1–38)

“Then the Lord said, “Shall I hide from Abraham what I am about to do?” (Genesis 18:17, NIV).  The three visitors to Abraham including the Lord are about to leave, and then the Lord chooses to tell Abraham of His plan to destroy Sodom and Gomorrah.

"The rather unusual manner by which the text tells of the angel’s action is intended to convey the following thought: God was interested in Abraham as the father of the nation that would inherit all the land, and He wanted Abraham to know why the coming punishment on Sodom was necessary. He did not want Abraham to be confused in thinking that possibly the same thing might happen to all the land he had been promised." [1]

This is emphasized in the text: “Then the Lord said, “Shall I hide from Abraham what I am about to do? Abraham will surely become a great and powerful nation, and all nations on earth will be blessed through him. For I have chosen him, so that he will direct his children and his household after him to keep the way of the Lord by doing what is right and just, so that the Lord will bring about for Abraham what he has promised him.”” (Genesis 18:17–19, NIV).

God is telling Abraham of his actions because Abraham is chosen to become a great nation -- a nation chosen with the purpose and plan for holiness.  The KJV renders the text “For I know him, that he will command his children and his household after him . . ..” (Genesis 18:19a, AV)  "The Hebrew word translated “known” here means “chosen in love.” [2]  "This same verb is occasionally used as a euphemism for sexual intercourse (4:1), indicating a hint of intimacy or personal bonding and fidelity." [3]

This same idea taught for us in the New Testament. For example: “For those God foreknew he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers and sisters. And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified.” (Romans 8:29–30, NIV) [emphasis mine].  Divine predestination or election is essentially God "knowing" a person intimately and lovingly.  It is God in a personal relationship with the individual.  Ironically God enters into this special and unique relationship with His chosen ones even before they "know" Him. 

Like Abraham, God “chose us in him before the creation of the world to be holy and blameless in his sight. In love” (Ephesians 1:4, NIV).  This does not mean He "saw" us with His omniscient glasses on,only.  It means He "knew" us.  He knew us in wondrous electing love for the purpose of making us like Him or holy.  "The purpose of God’s sovereign and gracious election is that His people might be holy and righteous in His sight (Eph. 1:4)." [4]  "The conclusion is, therefore, that the word "foreknow" carries a much broader possibility of meanings than mere omniscience. In those contexts which speak of God’s electing or predestinating, the idea of personal causation out of personal love is present." [5]

Abraham need not fear.  God did not choose him for destruction. (“For God did not appoint us to suffer wrath but to receive salvation through our Lord Jesus Christ.” (1 Thessalonians 5:9, NIV)).  God choose Him to direct his offspring in holiness and to accomplish in him what He promised. 

Here's the point:  If God knows it, it is certain. If God "knows" what I am going to do then what I am going to do is certain.

Father, for You to "know" me in the sense of Your electing, merciful love is astounding.  You "knew" me before I knew You.  You loved me before I loved You.  Your "knowledge" of me born out of a pre-creation affection drew me to Yourself for the purpose and intent of making me holy -- holy like Jesus. The true and spiritual seed of Abraham is indeed a people who are purposed by You to be obedient and keep the way of the Lord.  Today I face choices.  I am thankful that Your choice of me provides the foundation for my choice of You.  Your choice of me is the impetus to why I choose the to please You. Father, help me today to make my calling and election sure by keeping Your commands out of a grateful love to You.

 

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1. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (53). Nashville: Thomas Nelson

2. Whitlock, L. G., Sproul, R. C., Waltke, B. K., & Silva, M. (1995). The Reformation study Bible: Bringing the light of the Reformation to Scripture: New King James Version (Ge 18:19). Nashville: T. Nelson.

3. Barry, J. D., Grigoni, M. R., Heiser, M. S., Custis, M., Mangum, D., & Whitehead, M. M. (2012). Faithlife Study Bible (Ge 18:19). Bellingham, WA: Logos Bible Software

4. Whitlock, L. G., Sproul, R. C., Waltke, B. K., & Silva, M. (1995). The Reformation study Bible: Bringing the light of the Reformation to Scripture: New King James Version (Ge 18:19). Nashville: T. Nelson

5. http://bartolucci.8m.com/news5.htm 

Promising the Impossible - Part 3 (Genesis 17:1–18:15)

“Then one of them said, “I will surely return to you about this time next year, and Sarah your wife will have a son.” Now Sarah was listening at the entrance to the tent, which was behind him.” (Genesis 18:10, NIV).

The LORD God appeared to Abraham again.  This time in the form of three men. Abraham probably did not know it was God but he did view the three men as very important.  He received them with the best middle east hospitality. After they ate they asked about his wife.  Abraham said that Sarah was in the tent.  When Sarah heard the news about having a son, in a year, she laughed.

“Abraham and Sarah were already very old, and Sarah was past the age of childbearing. So Sarah laughed to herself as she thought, “After I am worn out and my lord is old, will I now have this pleasure?”” (Genesis 18:11–12, NIV).

"Given her personal circumstances, Sarah laughs in disbelief at the idea of bearing a son to Abraham. Her reaction mirrors her husband’s in 17:17." [1] 

Her laughter though does not go unnoticed.  "“Then the Lord said to Abraham, “Why did Sarah laugh and say, ‘Will I really have a child, now that I am old?’ Is anything too hard for the Lord? I will return to you at the appointed time next year, and Sarah will have a son.”” (Genesis 18:13–14, NIV).

This is an important question to ask ourselves in our walk of faith.  Is anything too hard for God? When we think of God's power we think of strength, but the Bible gives a broader definition to God's omnipotence.  For example:

A. Nothing is too hard for God. Jeremiah 32:17 (NIV) ¹⁷ “Ah, Sovereign Lord, you have made the heavens and the earth by your great power and outstretched arm. Nothing is too hard for you.

B. No word from God will fail. Luke 1:37 (NIV) ³⁷ For no word from God will ever fail.”

C. No one can stop Him. Job 42:2 (NIV) ² “I know that you can do all things; no purpose of yours can be thwarted.

D. Everything serves His purposes. Psalm 119:91 (NIV) ⁹¹ Your laws endure to this day, for all things serve you.

E. He does whatever he pleases. Psalm 115:3 (NIV) ³ Our God is in heaven; he does whatever pleases him.

Your all, forever -- no stopping power is both scary and comforting.To be the one to try to stop You is a very foolish act.  For those that want to be free of Your influence, You simply laugh at them -- like a mouse challenging an elephant to a fight.  But, Oh Lord, to have Your power expressed toward the good and the care of those who love You, is the ultimate of encouragement. It means You will come through.  It means You will not fail.  It means that every bump in the road and twist in the path serves Your purpose.This gives us Your People great joy and confidence.  What grace that You would call us to Yourself?  What mercy that You would take us to be Your own?  Grant to me continued faith and hope in You today.  Prone to wander Lord I feel, prone to leave the One I love.  Here's my heart, Oh take and seal it.  Seal it for Thy courts above.  Amen. 

 

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1.  Crossway Bibles. (2008). The ESV Study Bible (81). Wheaton, IL: Crossway Bibles. 

In Honor of the Second Battalion PPCLI

Of the Princess Patricia's many battle honours, the Battle of Kap'yong represents a Canadian first. Beginning around 10 p.m. on Apr. 24, 1951 and lasting into the early hours of Apr. 25, the Princess Patricia's withstand a fierce assault by Chinese and North Korean soldiers on the unit's position atop a hill called 677. 

2PPCLI is the only Canadian battalion in history to win a U.S. Presidential Unit Citation for valour.

Over 500 Canadians died in the United Nations' struggle to repel the communist forces that invaded South Korea on June 25, 1950. To the people they helped liberate, the Canadians were heroes. 

Today I honor the memory of the brave men of the Second Battalion and remain a proud Patricia -- thankful for the opportunity to serve with their legacy.

Captain (Retired) James MacLellan

Promising the Impossible - Part 2 (Genesis 17:1–18:15)

“When Abram was ninety-nine years old the Lord appeared to Abram . . . And God said to Abraham, “As for Sarai your wife, you shall not call her name Sarai, but Sarah shall be her name. I will bless her, and moreover, I will give you a son by her. I will bless her, and she shall become nations; kings of peoples shall come from her.”” (Genesis 17:1, 15–16, ESV).

God's covenant to Abraham was lavish.  “I will make you very fruitful; I will make nations of you, and kings will come from you.” (Genesis 17:6, NIV).  Abraham was 99 years old. Lavish is was most certainly; but ludicrous by human standards. Sarai's name was changed to reflect this.  "The name Sarai is changed to an alternative form, Sarah; both forms mean “princess.” [1]  Abram responded in a unique way:

“Abraham fell face-down; he laughed and said to himself, “Will a son be born to a man a hundred years old? Will Sarah bear a child at the age of ninety?”” (Genesis 17:17, NIV) 

"The verb tsachaq, from which the name Isaac (Yitschaq) comes. Abraham’s laughter—expressing both joy and surprise—suggests that his original faith expression in 15:6 was not based on a realization that Sarah would be the mother." [2]  It is likely that Abraham struggled to believe the promise of God but in any case there is certainty that he didn't understand the full scope of the promise.  "This is borne out by what he said in his heart and by his request to God that the promises might center in Ishmael. The expression O that Ishmael might live before thee! indicates Abraham’s desire that this son be the heir of the promise and that he adopt him." [3]

In the process Abraham utters concern for the well-being of Ishmael, his son by Sarah's servant and God promises to care for him.  But the promised child of Isaac would arrive in a year.  Abraham then in obedience to the covenant, circumcises himself and Ishmael.

It seems that in this story, Abraham believed God regarding his future family.  Even at 99 he certainly trusted God.  His incredulity seemed based upon the fact that it seemed impossible, if not unnecessary for Sarah to conceive when they already had a child.  In other words, he believed God would do it -- HE JUST DIDN'T THINK HE'D DO IT THAT WAY!

Later, Isaiah the prophet would record, ““For my thoughts are not your thoughts, neither are your ways my ways,” declares the Lord. “As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.” (Isaiah 55:8–9, NIV).  And the Apostle Paul wrote, “Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out!” (Romans 11:33, NIV).

Father I am convicted today by the same trait of Abraham.  I know You are the God of the impossible. You are stronger than the strong; mightier than the mightiest.  There is nothing You can't do. But I am always shocked -- no I don't fall down in laughter -- but I am amazed because You don't do it my way.  How many times have I told You how to answer my prayers -- how to bring Your promises to past?  Oh what a fool am I.  Father help me to trust Your plans and Your ways.  “All the ways of the Lord are loving and faithful toward those who keep the demands of his covenant.” (Psalm 25:10, NIV). Amen.

 

 

 

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1. Crossway Bibles. (2008). The ESV Study Bible (80). Wheaton, IL: Crossway Bibles. 

2. Barry, J. D., Grigoni, M. R., Heiser, M. S., Custis, M., Mangum, D., & Whitehead, M. M. (2012). Faithlife Study Bible (Ge 17:17). Bellingham, WA: Logos Bible Software.

3. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (52). Nashville: Thomas Nelson. 

   

Promising the Impossible - Part 1 (Genesis 17:1–18:15)

“I will establish my covenant as an everlasting covenant between me and you and your descendants after you for the generations to come, to be your God and the God of your descendants after you . . . Then God said to Abraham, “As for you, you must keep my covenant, you and your descendants after you for the generations to come.” (Genesis 17:7, 9, NIV).

God comes to Abram again and says, “I am God Almighty; walk before me faithfully and be blameless.” (Genesis 17:1, NIV).  Abram is 99 years old.  What appears to be confusing is that, God seems to add a condition: "Then I will make my covenant between me and you and will greatly increase your numbers.”” (Genesis 17:1–2, NIV). Was the Abrahamic Covenant conditional or unconditional?  According to Genesis 15 the Covenant God made with Abram was clearly unconditional.  God made promises to Abraham that required nothing of Abraham. But in Chapter 17 there appears something that Abram is to do, namely be obedient in regards to circumcision.

“Then God said to Abraham, “As for you, you must keep my covenant, you and your descendants after you for the generations to come. This is my covenant with you and your descendants after you, the covenant you are to keep: Every male among you shall be circumcised.” (Genesis 17:9–10, NIV).

Some have sought to answer the conundrum by suggesting that this covenant in Chapter 17 is a different covenant.  As noted in the ESV Study Bible:  "The manner in which God introduces this covenant distinguishes it from the formally unconditional covenant already made in ch. 15 . . . Here, however, a conditional dimension is explicit, indicating that this covenant will benefit only those who walk before God and are blameless." [1]

It is hard to believe that there are two covenants in view here.   So why is there confusion?  The mystery lies because of a false assumption among Believers -- that assumption is this: "If a promise has conditions it makes it uncertain."  In other words conditions to an unconditional promise render it insecure.  John Piper is helpful here when he writes,

"But that is not true. It is a false assumption based squarely on the conviction that man is autonomous and self-determining. But if, as Ezekiel 36:27 says, God puts his Spirit in man and causes him to walk in his statutes (and thus fulfill the conditions of the covenant), then a promise can be both conditional and certain of fulfillment. If God commits himself to work so that Abraham fulfills the conditions of the covenant promises, then there is no inconsistency in saying that the promises are sure, steadfast, irrevocable, and conditional." [2]

This same mystery confuses people in other promises God has made.  For example there are ample promises in God's Word that assure the believer of the certainty of their salvation.  For example, Paul assures the Colossae believers that Christ will some day present them faultless and then he adds: “if you continue in your faith, established and firm, and do not move from the hope held out in the gospel . . ..” (Colossians 1:23, NIV).  The word "if" seems to make a unconditional promise, "conditional"!  St. Augustine understood the conditionality of unconditional promises.  He prayed, ""O Lord, command what you will and give what you command."  God makes the promise and God alone provides the grace to bring the promise to pass.

Therefore when we pray for enablement that an unconditional promise of God be effected in our lives we are neither questioning God's integrity nor doubting His promise.  To pray such reveals a true understanding of how God's works.

Father, this is deep and "heady" truths about You and how You work.  Help me to see that when You promise to accomplish something in my life, You don't render me passive and robotic; yet You also grant the grace to accomplish the steps so that the promise is fulfilled.  Hypothetically it is true that if Abram had not obeyed Your command, the promise would not have taken place.  But You also made a covenant with Yourself that that eventuality would not happen.  Yes Lord it is all of grace that I awaken each day believing and trusting in You.  Left to myself I would have forsaken You many times.   So with Augustine, Father, I pray, 'Command what You wish to me, today; and Father, please give to me the enablement to do what You command.'   Amen!

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1. Crossway Bibles. (2008). The ESV Study Bible (79). Wheaton, IL: Crossway Bibles.

2. http://www.desiringgod.org/sermons/the-covenant-of-abraham

 

   

Dealing with Doubt - Part 5 (Genesis 15:1–21; 16:1–15)

“So after Abram had been living in Canaan ten years, Sarai his wife took her Egyptian slave Hagar and gave her to her husband to be his wife.” (Genesis 16:3, NIV).  

This part of Abram's story is both discouraging and encouraging. This is Abram's and Sarai's effort to by-pass God and take matters into their own hands. Perhaps they were playing with semantics, because in Genesis 15 God had promised an offspring to Abram but He did not specify that Sarai would be the mother.  Whatever takes place, Sarai does what appears to be the unthinkable:

“so she said to Abram, “The Lord has kept me from having children. Go, sleep with my slave; perhaps I can build a family through her.” Abram agreed to what Sarai said.” (Genesis 16:2, NIV).

Hagar, Sarai's servant conceives and this child born to her causes increased strife.  Perhaps driven by pride, Hagar treats Sarai with contempt.  "This must mean that in some way Hagar took advantage of the position that Sarai had allowed her to occupy and disregarded the fact that she was still Sarai’s maid. Rather unreasonably, Sarai puts the blame for the domestic unhappiness onto Abram, though it was her idea." [1]

Mathew Henry who has written one of the best devotional commentaries makes these points:

(1.) Foul temptations may have very fair pretenses, and be coloured with that which is very plausible. 

(2.) Fleshly wisdom, as it anticipates God’s time of mercy, so it puts us out of God’s way. 

(3.) This would be happily prevented if we would ask counsel of God by the word and by prayer, before we attempt that which is important and suspicious. Herein Abram was wanting; he married without God’s consent. This persuasion came not of him that called him." [2]

Whenever we have God's promise, we must be careful not to bring that promise to pass in our own flesh.  Such behavior leads to disaster.  But one should note, this attempt to manipulate the results had a context -- a context that has an interesting parallel in Genesis 3.  It does not exempt Abram from responsibility but "the attitude and deed of Sarai exhibited her lack of faith. Attempting to usurp the leadership of her husband and use her own plan, she sought to manipulate the fulfillment of the promise of a “seed” for Abram through her maid." [3]   Abram conceded to violate God's plan for marriage.  The result polygamy, conflict and sin.

The point is that a lack of faith doesn't appear in a vacuum.  It is usually preceded by choices or a lifestyle that contribute to the appearance of doubt. 

Father, the warning here is so clear.  Why do I think that I am the exception?  Why would I think that I can manipulate Your plans with my own carnal devices and hope to succeed?  Father there is encouragement here though too.  Abram is Your friend and one that You granted righteousness too, yet he stumbled. Faith and trust in You is not a one-time event.  Everyday I must awaken believing Your promises.  Everyday I must live in ongoing, continual faith in You. There is blessing for those of us who wait on You.  Help me not to be in a hurry.  

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1. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (50). Nashville: Thomas Nelson. 

2. Henry, M. (1994). Matthew Henry’s commentary on the whole Bible: Complete and unabridged in one volume (42). Peabody: Hendrickson.

3. Believer’s Study Bible. 1991 (W. A. Criswell, P. Patterson, E. R. Clendenen, D. L. Akin, M. Chamberlin, D. K. Patterson & J. Pogue, Ed.) (electronic ed.) (Ge 16:2). Nashville: Thomas Nelson.

Dealing with Doubt - Part 4 (Genesis 15:1–21; 16:1–15)

“Then the Lord said to him, “Know for certain that for four hundred years your descendants will be strangers in a country not their own and that they will be enslaved and mistreated there. But I will punish the nation they serve as slaves, and afterward they will come out with great possessions . . . In the fourth generation your descendants will come back here, for the sin of the Amorites has not yet reached its full measure.”” (Genesis 15:13-14, 16, NIV)

This little parenthesis is a huge encouragement to those of us who doubt. Simply stated: not only does God tell the truth -- He tells the whole truth!  Isn't it refreshing to learn that God not only knows the end, but knows the details in between?  Isn't it refreshing that He not only knows, but has anticipated the difficulties; and more importantly He has ordained even the suffering as a means to the fulfillment of His promises.

The 400 years of captivity ". . . anticipates the length of the Israelites’ oppression by the Egyptians before the exodus from Egypt. and afterward they shall come out with great possessions." [1]  God will bring His people into the land of promise and He will do that "through" their slavery in Egypt which will dispatch them with great possessions.  Truly what Pharaoh will mean for harm, God will mean for good (Genesis 50:20).  

Not only that the record shows that “In the fourth generation your descendants will come back here, for the sin of the Amorites has not yet reached its full measure.”” (Genesis 15:16, NIV). This is an important encouragement.  "The Amorites are one of the main population groups in Canaan and are frequently listed alongside the Canaanites and others (see vv. 19–21) . . . God’s comment implies that the Amorites will be dispossessed of their land as an act of divine punishment. At that time, their accumulated iniquity will be so great that God will no longer tolerate their presence in the land." [1].

Like a massive chess game, God is ordering the events, superintending the choices, opening and closing doors -- all for the sake of His people, His promises and His glory.  The conquering of oppressors is as much part of the redemptive work of God as deliverance of His people.  Yet there is one more encouragement to Abram. “You, however, will go to your ancestors in peace and be buried at a good old age.” (Genesis 15:15, NIV).   For Abram, Canaan wasn't the ultimate blessing.  No, “For he was looking forward to the city with foundations, whose architect and builder is God.” (Hebrews 11:10, NIV)

 

 Father, my heart is full as I reflect on the truths inherent in this story.  You are God alone.  There is none like you.   How true it is that You cause all things to work together for good.  You are truthful and honest.  You do not hide from me the expectation of suffering and detours along the road.  But you have not only accommodated them into Your will, but You have ordained them to occur for your glory and for the everlasting joy of Your people.  Thank you, Father. 

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1. Crossway Bibles. (2008). The ESV Study Bible (77). Wheaton, IL: Crossway Bibles.

Dealing with Doubt - Part 3 (Genesis 15:1–21; 16:1–15)

“But Abram said, “Sovereign Lord, how can I know that I will gain possession of it?”” (Genesis 15:8, NIV)

"I am the LORD who brought you out from Ur of the Chaldeans to give you this land to possess." [1]  This is so important: "God’s character lies at the basis of any covenant He makes, and it is to this that God refers when He begins with this affirmation of His name." [2]  Sometimes when you don't have a specific promise from the Bible to address your situation, all you have is God's character -- and that is more than enough.   But Abram asks God for a sign. This might sound strange seeing that God had made a promise and Abram already had believed.  However it's not strange if we understand human nature. We can profoundly believe yet acknowledge, "Lord help my unbelief."   God condescends to that and performs a ceremony.  It's called a covenant of the pieces. 

"God commands Abram to prepare an animal sacrifice. Abram performed the sacrifice, cutting the animals (except the birds) into two pieces.As the Sun was going down, Abram fell into a deep sleep. God prophesied to Abram that his seed would be strangers in a land that is not theirs (a strange land) and serve the rulers of the land for four hundred years but afterward they would come out with "great substance" and in the fourth generation they would return to Canaan." [3]

"To understand the sign that God gave to Abraham, we must know something about the covenant-making process in the ancient Near East. To translate the Hebrew phrase that refers to the enactment of a covenant most literally, we would say “cut a covenant.” Covenants were “cut” between two parties in that culture, and part of the reason for that is the self-maledictory oath (vowing harm to oneself) that people made to confirm their commitment to the covenant stipulations. Often, the parties would cut up animals just as Abraham did and lay them next to each other with a path in between. Normally, the two parties would walk between the pieces as they committed to the covenant, with the implicit warning being that a failure to keep the promise would bring the same fate upon the promise-breaker as was brought upon the animals. Here, however, only God passes between the animal pieces (vv. 9–21). The Lord takes it upon Himself alone to accomplish His word, and vows to be destroyed should He not keep it (Heb. 6:13–20)." [4]

What is the point to be made to Abram and to us?  Dr. R.C. Sproul summarizes it well:  God is saying to Abram, "Abraham, I’m putting My very deity on the line here. I’m swearing to you by My holy nature. If I don’t keep this word, I will no longer be God."

The truth is that all God's promises are backed up by his very essence.  For God not to come through on any promise He would make would, He would cease to be God.

Father, like Abram, I am so easily tempted to doubt and tempted to disbelieve.  This covenant you made with him is so good for me to remember.  For you to cease to be God would cause this world and all You made to disintegrate.  In You I live and move and have my being.  There is a sense, Father, that as long as I am here, You are God -- and as long as You are God, every promise given by You to us will be fulfilled perfectly.  Thank you for your grace to Abram to dramatize that for him; and thank you for Your continual patience with me who so often fails to trust You.  Forgive me Father and lead me not into temptation, but deliver me from evil.  Amen!

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1.  The Holy Bible: English Standard Version. 2001 (Ge 15:7). Wheaton: Standard Bible Society. 

2. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (49). Nashville: Thomas Nelson.

3. http://en.wikipedia.org/wiki/Covenant_of_the_pieces'

4. http://www.ligonier.org/learn/devotionals/gods-promise-abraham/

Dealing with Doubt - Part 2 (Genesis 15:1–21; 16:1–15)

In spite of the questions of Abram, we read this: Genesis 15:4–6 (NIV),

⁴ Then the word of the Lord came to him: “This man will not be your heir, but a son who is your own flesh and blood will be your heir.” ⁵ He took him outside and said, “Look up at the sky and count the stars—if indeed you can count them.” Then he said to him, “So shall your offspring be.” ⁶ Abram believed the Lord, and he credited it to him as righteousness.

What a strange idea!  Abram believed God and He, (God), credited it to him as righteousness. This concept is repeated four times in the New Testament (Romans 4:3, 22; Galatians 3:6; and James 2:23).  Faith in God is a trust that has full confidence in or reliance upon the truthfulness of God's Word.  If we are going to discuss doubt we have to know what trust is.  There is an assumption among some brands of so-called Christianity that views faith as a force that I can use to either manipulate God or bring to pass reality.  

As I consider driving home from work tonight I might say something like, "Well I'm just believing God that I will arrive home safe."  That is not only superstition, it is "faith-destroying."  Faith is trust in the revealed will and Word of God.  As I drive home I know God will never leave me or forsake me.  I know that He will cause all things to work together for good.  I know that nothing can happen to me apart from His sovereign will.  But there is no Word promise that guarantees I will get to my residence safe.  Faith is believing the promise.  Any so-called faith that cannot be connected to a rightly interpreted promise of God in the Bible is a fantasy -- not faith.

Abram's faith in God's promise was rewarded.  God accredited to him righteousness. "The term 'accounted' may mean 'attribute,' 'reckon,' or 'regard as,' and is almost parallel to a bookkeeping transfer of an eligible item from one column or category to another . . . The word translated 'believed' is from the Hebrew ˒aman, meaning 'to confirm' or 'to trust'” [1]

"'Righteousness' is the fundamental OT virtue characterized by a godly life lived in conformity with the law. It is the righteous who enjoy God’s favor. Here the narrator underlines the significance of faith, in that before Abram has proved himself righteous by his deeds, he is counted (that is, regarded) as righteous because of his faith." [2]

Two important points here.  Faith is always the prerequisite for righteousness. And before you can "do" righteous things you must be "counted righteous."  "Righteousness is “counted” or reckoned, not on the basis of our achievement, but because in faith we look to God who supplies righteousness in Christ (Rom. 4:5–9; 2 Cor. 5:21; Gal. 3:6)." [2]

"This verse provides the early core doctrine of justification by faith, not by works (Gal. 3:6–14) . . . Abraham’s justification by faith is a model of our faith in the resurrection of Jesus Christ, God’s sacrifice for sin, and God’s crediting His righteousness to us by faith (Rom. 4:22–25)."[3]

Father you have not asked us to believe in a force or a feeling.  You have given us Your Word where we can place our whole-hearted trust. When You come to us and call us to believe You and to believe the One You sent, Your Son, for everyone who does, You grant freely by grace Your righteousness.  The plan to save sinners has not changed in thousands of years.  It is still by faith in Your promise.  Grant to us who believe continued grace this day to trust Your promises.  For the sake of Christ and the joy of all who trust, we ask for these mercies.  

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1. Believer’s Study Bible. 1991 (W. A. Criswell, P. Patterson, E. R. Clendenen, D. L. Akin, M. Chamberlin, D. K. Patterson & J. Pogue, Ed.) (electronic ed.) (Ge 15:6). Nashville: Thomas Nelson.
1.  Crossway Bibles. (2008). The ESV Study Bible (77). Wheaton, IL: Crossway Bibles.
2. Whitlock, L. G., Sproul, R. C., Waltke, B. K., & Silva, M. (1995). The Reformation study Bible: Bringing the light of the Reformation to Scripture: New King James Version (Ge 15:6). Nashville: T. Nelson.

Dealing with Doubt - Part 1 (Genesis 15:1–21; 16:1–15)

“But Abram said,  . . ..” (Genesis 15:2, NIV).  

God had just come to Abram and said these words: “. . . Do not be afraid, Abram. I am your shield, your very great reward.”” (Genesis 15:1, NIV).  It seems that whenever God comes to people and says, "Do not be afraid; do not fear; etc. there is every reason humanly speaking to fear.  God's grace initiates comfort.   

Abram had just rejected material possessions from the King of Salem.  God encourages him that God Himself is His reward.   This is the comfort of all true believers.   There is nothing of any value that can replace God Himself. The psalmist records in Psalm 73:26 (NIV), My flesh and my heart may fail, but God is the strength of my heart and my portion forever. 

So what does Abram's question mean? What did Abram have to fear?  Sovereign Lord, what can you give me since I remain childless and the one who will inherit my estate is Eliezer of Damascus?”” (Genesis 15:2, NIV). I think, as this study bible notation suggests, "Abraham was perplexed, perhaps in part because childlessness was seen as a sign of divine judgment (Lev. 20:20, 21; 1 Sam. 1:11; Jer. 22:30)." [1]  Let us consider.  God had promised Abram to make a great nation out of him (Genesis 12:2).   God had come to him and told him that he was his shield. "In the metaphorical language of the Bible the shield generally represents the protection of God: e.g., Ps. 3:3; 28:7; . . .." [2].  God says to him that He will be to him all that he would ever need.  I think Abram is left in a massive conundrum.  The promises of God aren't being realized in my current situation.

I can imagine that you have the same question as Abram -- as I do!   We have in our possession great and many promises, but sometimes life sucks.  I think Eugene Peterson in his paraphrase comes close to the problem.  He interprets Abram's question this way:

“Abram said, “God, Master, what use are your gifts as long as I’m childless and Eliezer of Damascus is going to inherit everything?”” (Genesis 15:2, The Message) 

Matthew Henry writes, "While promised mercies are delayed our unbelief and impatience are apt to conclude them denied." [3]  This, of course is not true, as we will learn. 

Father, when I was a young believer I read the most interesting book called 'In God's Waiting Room.'   How prophetic that was.  Since then I have learned that Your ways are not my ways. Yes, Father I become fearful and I start to doubt Your promises.  I have interpreted Your delays and denials.  Forgive me Father.  I cry for my weakness and plead for Your encouragement. Help me really grasp that You alone are my portion.  Lord, help my unbelief.   

 

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1. Whitlock, L. G., Sproul, R. C., Waltke, B. K., & Silva, M. (1995). The Reformation study Bible: Bringing the light of the Reformation to Scripture: New King James Version (Ge 15:2). Nashville: T. Nelson.

2. Smith, W. (1986). Smith's Bible Dictionary. Nashville: Thomas Nelson.

3. Henry, M. (1994). Matthew Henry’s commentary on the whole Bible: Complete and unabridged in one volume (40). Peabody: Hendrickson. 

 

   

Active Faith - Part 3 (Genesis 14:1–24)

“Then Melchizedek king of Salem brought out bread and wine. He was priest of God Most High,” (Genesis 14:18, NIV)

"On the way back from defeating the kings and recovering the captives, Abram is met by the king of Sodom, who is accompanied by Melchizedek, king of Salem. Melchizedek, identified as a priest of God Most High, immediately offers a blessing to Abram, giving God the glory for his success." [1] 

The point of the story is less about Melchizedek and less about the blessing. The point of the story is to show that Abram's motivation is not for personal gain, but for the glory of God.   But before we get there we need to deal with this person Melchizedek.  Who is he?

"“Melchizedek,” meaning “my king is righteousness,” is described as the “king of Salem,” i.e., the “king of peace.” The appearance of Melchizedek, a worshiper and even priest of “God Most High” (cf. Ps. 78:35), is unexplained. No parentage or lineage, beginning or end is mentioned. He is taken, then, as a type of the priesthood of Christ (Heb. 7:1–10), whose priesthood is not connected with Aaron." [2]  To read much into this story about Melchizedek would be presumptuous.  He does not appear immediately as a type of Christ.

"That Melchizedek blessed Abraham is understood by the author of Hebrews to indicate that Melchizedek was greater than Abraham (Heb. 7:7)." [3]  There was no tithe ordered by God to Israel at this point so we don't assume that Abram was responding to such a precept when he gave a tithe to Melchizedek.  We assume that it was common place to give to one's superior a portion of one's spoils of war.[4]  By tithing to the king and receiving a blessing from him, Abram was giving honor where honor was due.

The blessing of Melchizedek upon Abram revealed that the God of the Bible, the God who called Abram out of Ur, had been revealed to the King of Salem.  He said,

“Blessed be Abram by God Most High, Creator of heaven and earth. And praise be to God Most High, who delivered your enemies into your hand . . ..” (Genesis 14:19–20a, NIV)  

"The this is the first biblical occurrence of the phrase el elyon. The meaning of el is uncertain, though it is likely associated with “strength.” Elyon comes from the root “to go up.” In v. 22, the title is combined with the name Yahweh, so the biblical writer apparently identified Yahweh and El Elyon." [5]   God is revealed as the all-powerful owner of Heaven and Earth. Certainly by the grace of God, Abram had been successful in defeating his enemies, but Abram's response to possessions indicates that he refused to see himself as the owner of what he had.  No, ultimately God owns it all.

Father, all that I am and all that I hope to accomplish, that has any redemptive value must be accomplished by You.  Unless You labor, Lord, I labor in vain.  You are the Strong and Mighty God. You are the Creator, Sustainer and Possessor of all.  There is no success apart from You.  Grant to us this day a servant's heart.  Grant to us today the joy of passing all praise to You and taking no glory to oneself.   You are worthy.   Amen!

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1. Barry, J. D., Grigoni, M. R., Heiser, M. S., Custis, M., Mangum, D., & Whitehead, M. M. (2012). Faithlife Study Bible (Ge 14:17–24). Bellingham, WA: Logos Bible Software.  

2. Believer’s Study Bible. 1991 (W. A. Criswell, P. Patterson, E. R. Clendenen, D. L. Akin, M. Chamberlin, D. K. Patterson & J. Pogue, Ed.) (electronic ed.) (Ge 14:18). Nashville: Thomas Nelson.

3. Whitlock, L. G., Sproul, R. C., Waltke, B. K., & Silva, M. (1995). The Reformation study Bible: Bringing the light of the Reformation to Scripture: New King James Version (Ge 14:19). Nashville: T. Nelson

4. "On the analogy of Num 31:25–41, this is a one-time payment. A 10th payment to a king is known from Ugarit and later becomes the expectation of an Israelite king (1 Sam 8:15, 17)."  Barry, J. D., Grigoni, M. R., Heiser, M. S., Custis, M., Mangum, D., & Whitehead, M. M. (2012). Faithlife Study Bible (Ge 14:20). Bellingham, WA: Logos Bible Software.

5. Barry, J. D., Grigoni, M. R., Heiser, M. S., Custis, M., Mangum, D., & Whitehead, M. M. (2012). Faithlife Study Bible (Ge 14:18). Bellingham, WA: Logos Bible Software.

Active Faith - Part 2 (Genesis 14:1–24)

“During the night Abram divided his men to attack them and he routed them, pursuing them as far as Hobah, north of Damascus. He recovered all the goods and brought back his relative Lot and his possessions, together with the women and the other people.” (Genesis 14:15–16, NIV).

Five Canaanite kings rebelled against four Mesopotamian overlords. The four kings led forces to quell the uprising.  The battle occurred in the Siddim Valley.  Lot, living in Sodom was captured and his uncle, Abram mounted a force to rescue him.  The account is summarized in only a few verses, but as one can readily see, that was no small adventure to chase these forces from the Siddim Valley to Damascus.  With 318 men, Abram "brought back all the possessions, and also brought back his kinsman Lot." [1] 

This kinsman Lot, we must remember, recently quarreled with Abram and when given a choice, took the best land (Genesis 30:10-11).  Now Abram when given the choice, rescues his ungrateful nephew from the hands of his oppressors.  "Justly might Abram have upbraided Lot with his folly in quarreling with him and removing from him, and have told him that he was well enough served, he might have known when he was well off; but, in the charitable breast of pious Abram, it is all forgiven and forgotten, and he takes this opportunity to give a real proof of the sincerity of his reconciliation." [2] 

Like the "Seed" that would come from Abram, many years, who would be the blessing to all families of all nations, Abram gave up his rights for Lot. Paul wrote: “But God demonstrates his own love for us in this: While we were still sinners, Christ died for us.” (Romans 5:8, NIV).  

Father our rebellion and quarrel with you is a million times more horrid than Lot to Abram.  Abram risked his life to rescue Lot.  The Lord Jesus, Your Son and our Savior, gave His life that we could be free.   With Charles Wesley we sing, "How can it be, that thou my God should'est die for me?" Amazing love!  Grant me today not only the grace to help my brothers and sisters in need, but even to show Christ-like love for my enemies.  

 

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1.  The Holy Bible: English Standard Version. 2001 (Ge 14:16). Wheaton: Standard Bible Society.

2. Henry, M. (1994). Matthew Henry’s commentary on the whole Bible: Complete and unabridged in one volume (38). Peabody: Hendrickson.

  

Active Faith - Part 1 (Genesis 14:1–24)

“. . . They also carried off Abram’s nephew Lot and his possessions, since he was living in Sodom.” (Genesis 14:11–12, NIV).  Let's try to unravel the story here:

Kedorlaomer Alliance		Sodom/Gomorrah Alliance
King Amraphel of Babylonia,		King Bera of Sodom,
King Arioch of Ellasar,		King Birsha of Gomorrah,
King Kedorlaomer of Elam		King Shinab of Admah
King Tidal of Goiim		King Shemeber of Zeboiim
		King of Bela (also called Zoar).

The Group on the right had been under the rule of the group on the left.  They rebelled.  Now the Alliance on the left marched into the area to resume control. The fight is 4 against 5!  Four beat five!  In the process the Sodom/Gomorrah Alliance had been defeated.  They headed for home with all their spoils, including Abram's nephew, Lot and his family.

This draws Abram into the battle. This narrative is the only time Abram is depicted as a warrior.  “A man who had escaped came and reported this to Abram the Hebrew. Now Abram was living near the great trees of Mamre the Amorite, a brother of Eshkol and Aner, all of whom were allied with Abram.” (Genesis 14:13, NIV).

This is the first instance that describes Abram as a "Hebrew."   "Abram is in the line of Shem . . . as was Eber—the progenitor of the Hebrews. The word for “Hebrew” could also come from the preposition 'eber, meaning “beyond,” resulting in the translation “Abram, the one from beyond (the river Euphrates).” [1] “When Abram heard that his relative had been taken captive, he called out the 318 trained men born in his household . . ..” (Genesis 14:14, NIV).   This term "trained men" "is a hapax legomena [2] found in the Egyptian Execration texts (nineteenth-eighteenth century B.C.). This term indicates the might of Abram, especially the size and strength of his entourage . . . He is called a mighty prince in Genesis 23:6 and thus is recognized by the inhabitants of the land as an influential person, possibly a ruler of a section of the land." [3]

Father, strength and influence is not an ungodly trait.  We can sometimes think of the true and faithful as being placid and weak.  Power and authority can certainly be used in many wicked and deceitful ways, but it is not evil in itself.  Your Son and our Savior was no wimp. Jesus was a strong and forthright man.   He could clear a Temple and later cuddle children on His lap.  Father you have given us power and influence.  Help us to use these gifts in ways that bring glory to Your Son and freedom to Your people.  Help us not to be wimpy Christians, but people who are strong in the Lord and the power of His might.  Faith is not feebleness.  

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1.  Barry, J. D., Grigoni, M. R., Heiser, M. S., Custis, M., Mangum, D., & Whitehead, M. M. (2012). Faithlife Study Bible (Ge 14:13). Bellingham, WA: Logos Bible Software.

2. Hapax legomena; sometimes abbreviated to hapax, pl. hapaxes) is a word that occurs only once within a context, either in the written record of an entire language, in the works of an author, or in a single text.

3. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (47). Nashville: Thomas Nelson.