A Journey Through The Old Testament - Elmer Towns
A Journey Through The Old Testament - Elmer Towns A Journey Through The Old Testament - Elmer Towns
the natural carnal instincts of humanity. The believer grows in faith not when he has the sinful flesh nature removed but when he understands and applies the victory over that ever present nature which he has in the death, burial, and resurrection of Jesus Christ. TWELVE ABRAHAM: Faith Confirmed (Genesis 17:1-27) The Apostle Paul uses the expression “weak faith” only a few times in his writings and only in the Epistle to the Romans. On one occasion he described Abram as “not being weak in faith ... but was strengthened in faith” (Rom. 4:19-20). This strong faith was evident in the events surrounding the announcement of the birth of Isaac. This strong faith is characterized by Paul when he wrote, “Who, contrary to hope, in hope believed, so that he became the father of many nations, according to what was spoken, ‘So shall your descendants be’” (v. 18). The Apostle Paul defined faith in the following terms: “And being fully convinced that what He had promised He was also able to perform” (v. 21). The strong faith of Abram was a faith that believed in hope even in an apparently hopeless situation. It was a faith grounded on the revealed Word of God. It was a faith that could rest on the promises of God because he was “fully persuaded,” intellectually, emotionally, and volitionally, that God was indeed able to accomplish that which He promised to do. It is that kind of faith toward which every Christian should strive. When Ishmael was born, Sarai was barren, physically unable to have children, but Abram’s reproductive organs were functioning. Now thirteen years after the birth of Ishmael, both Abram and Sarai were “dead” physically; i.e., in their reproductive capacities (v. 19). This makes the birth of Isaac not only spectacular as a son of Abram’s old age, but indeed miraculous, as one born from the dead (cf. Heb. 11:19). THE REVELATION FROM GOD (Gen. 17:1-16) The events of this chapter occur thirteen years after those of the previous chapter. For thirteen years, heaven had been shut up to Abram. During that time, there was apparently no communication from God to the man of faith. Ishmael was the fruit of Abram’s flesh, and the eighty-six-year-old Abram was busy playing with the fruit of the flesh. Abram had no doubt come to think of Ishmael as his heir and the promised son of the covenant. Thirteen is the number of rebellion and Abram had probably passively forgotten God. Now after all those years, God again appears to Abram with a renewed revelation, a new responsibility and a promise of the imminent fulfillment of the covenant. Concerning El Shaddai (w. 1-3) Some commentators see the covenant God made with Abram as typical of the suzerainty treaties common to that day. When a king made a covenant with a lesser king or vassal, the covenant always began with the title of the king. When the Lord appeared to Abram to confirm
His covenant with him, He revealed Himself to the ninety-nine-year-old man of faith as El Shaddai, Almighty God. Linguists are not agreed as to the etymology of this title and usually suggest one of three possibilities. Some link the word to the Hebrew shadad meaning “to devastate” and argue the title lays emphasis on the irresistible power of God. Others believe the word is related to the Akkadian word shadu meaning “mountain” and argue the title means something like “God of the Mountains.” The third and most probable meaning of this word is based on its relationship to the Hebrew word shad meaning “breast.” El Shaddai is by nature a tender title of God. It is used exclusively in Scripture of God in relation to His children. Some writers have spoken of “the Mother-love of God” when trying to explain more fully the nature implied in this name. To the child held to his mother’s breast, the mother is the all-sufficient one providing both physical necessities and emotional support. Similarly El Shaddai is the all-sufficient One in the believers’ experience. He has been accurately described as “the God who is enough.” This was the favorite name of God used by Job. For Job in the midst of his suffering and despair, El Shaddai was enough. The character suggested by this title is that of supplying the need and comforting the hurt. Over the years, many Christians have discovered the true nature of El Shaddai only in their darkest hours. When one understands this name of Jesus, he can grow in his Christian experience knowing the tenderness that characterizes Christ till he can confess with job, “Though He slay me, yet will I trust Him” (Job 13:15). The revelation of this new name to Abram carried with it a continued responsibility. The Hebrew verb hithehalleche is the second person hithpa’el imperfect and is better translated with the emphasis “continue to walk” before Me. There are four descriptions of the walk of the believer with God in Scripture. First, we are to wait before God as children (Gen. 17:1). Also, we should walk with God as friends in fellowship (5:24). Third, we walk behind God as servants in obedience (Deut. 13:4). Finally, we walk in God as members of His body (Col. 2:6). Abram was further instructed here to “be blameless” (Gen. 17:1). The Hebrew word tamim may mean “perfect, wholeheartedly, or blameless.” The word has the sense of wholeness when used of attitudes and is translated “without blemish” when used in the context of sacrifice. Abraham was here being called to maturity that he might be genuinely and unreservedly committed to God’s service. When the Scriptures talk of perfection, they speak of three things. First, one is “perfect” if to the best of his ability he is walking before God with Him. Second, perfection is sometimes viewed as not offending one’s conscience. Finally, perfection is being fully conformed to Jesus Christ. When we walk by faith, we must have a perfect heart with God as its object (cf. Heb. 12:2). Each revelation of God in the life of Abram had a specific purpose. Here the revelation related to the covenant that God had made with Abram at least thirteen years earlier. Now when God says, “And I will make My covenant” (Gen. 17:2), He was not planning to establish a new covenant but honor the prior covenant. The Hebrew expression wa’ettenah berithi signifies not so much to make but rather to give or put; i.e., to realize the covenant and set in operation the things promised in the covenant. Twenty-four years earlier, God had called Abram to follow Him and now He is announcing His intention to honor His promise and give His servant the promised seed. In response to this announcement, Abram fell on his face humbling himself before God. His posture reflected the attitude of his heart. It is interesting to note the construction of verse 3. When “Abram fell on his face,” then “God talked with him.” Only when we humble ourselves before God is the communion we once had with God restored completely. This simple act
- Page 6 and 7: matter of fact, nothing is eternal
- Page 8 and 9: Be like the Most High The title “
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- Page 16 and 17: abandon Cain. Rather the Lord came
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- Page 24 and 25: always leads to judgment. But Noah,
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- Page 36 and 37: SEVEN ABRAHAM: Lapse of Faith: Reas
- Page 38 and 39: their root in this period when Abra
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- Page 44 and 45: greater blessing. The man of faith
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- Page 68 and 69: The Scriptures record, “The sun h
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- Page 82 and 83: constant reminder of the past. Abra
- Page 84 and 85: THE SERVANT AND THE FATHER (Gen. 24
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- Page 92 and 93: Though Isaac left the city, he did
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His covenant with him, He revealed Himself to the ninety-nine-year-old man of faith as El<br />
Shaddai, Almighty God. Linguists are not agreed as to the etymology of this title and usually<br />
suggest one of three possibilities. Some link the word to the Hebrew shadad meaning “to<br />
devastate” and argue the title lays emphasis on the irresistible power of God. Others believe the<br />
word is related to the Akkadian word shadu meaning “mountain” and argue the title means<br />
something like “God of the Mountains.” <strong>The</strong> third and most probable meaning of this word is<br />
based on its relationship to the Hebrew word shad meaning “breast.”<br />
El Shaddai is by nature a tender title of God. It is used exclusively in Scripture of God in<br />
relation to His children. Some writers have spoken of “the Mother-love of God” when trying to<br />
explain more fully the nature implied in this name. To the child held to his mother’s breast, the<br />
mother is the all-sufficient one providing both physical necessities and emotional support.<br />
Similarly El Shaddai is the all-sufficient One in the believers’ experience. He has been<br />
accurately described as “the God who is enough.”<br />
This was the favorite name of God used by Job. For Job in the midst of his suffering and<br />
despair, El Shaddai was enough. <strong>The</strong> character suggested by this title is that of supplying the<br />
need and comforting the hurt. Over the years, many Christians have discovered the true nature of<br />
El Shaddai only in their darkest hours. When one understands this name of Jesus, he can grow in<br />
his Christian experience knowing the tenderness that characterizes Christ till he can confess with<br />
job, “Though He slay me, yet will I trust Him” (Job 13:15).<br />
<strong>The</strong> revelation of this new name to Abram carried with it a continued responsibility. <strong>The</strong><br />
Hebrew verb hithehalleche is the second person hithpa’el imperfect and is better translated with<br />
the emphasis “continue to walk” before Me. <strong>The</strong>re are four descriptions of the walk of the<br />
believer with God in Scripture. First, we are to wait before God as children (Gen. 17:1). Also, we<br />
should walk with God as friends in fellowship (5:24). Third, we walk behind God as servants in<br />
obedience (Deut. 13:4). Finally, we walk in God as members of His body (Col. 2:6).<br />
Abram was further instructed here to “be blameless” (Gen. 17:1). <strong>The</strong> Hebrew word<br />
tamim may mean “perfect, wholeheartedly, or blameless.” <strong>The</strong> word has the sense of wholeness<br />
when used of attitudes and is translated “without blemish” when used in the context of sacrifice.<br />
Abraham was here being called to maturity that he might be genuinely and unreservedly<br />
committed to God’s service. When the Scriptures talk of perfection, they speak of three things.<br />
First, one is “perfect” if to the best of his ability he is walking before God with Him. Second,<br />
perfection is sometimes viewed as not offending one’s conscience. Finally, perfection is being<br />
fully conformed to Jesus Christ. When we walk by faith, we must have a perfect heart with God<br />
as its object (cf. Heb. 12:2).<br />
Each revelation of God in the life of Abram had a specific purpose. Here the revelation<br />
related to the covenant that God had made with Abram at least thirteen years earlier. Now when<br />
God says, “And I will make My covenant” (Gen. 17:2), He was not planning to establish a new<br />
covenant but honor the prior covenant. <strong>The</strong> Hebrew expression wa’ettenah berithi signifies not<br />
so much to make but rather to give or put; i.e., to realize the covenant and set in operation the<br />
things promised in the covenant. Twenty-four years earlier, God had called Abram to follow Him<br />
and now He is announcing His intention to honor His promise and give His servant the promised<br />
seed.<br />
In response to this announcement, Abram fell on his face humbling himself before God.<br />
His posture reflected the attitude of his heart. It is interesting to note the construction of verse 3.<br />
When “Abram fell on his face,” then “God talked with him.” Only when we humble ourselves<br />
before God is the communion we once had with God restored completely. This simple act