A Journey Through The Old Testament - Elmer Towns
A Journey Through The Old Testament - Elmer Towns A Journey Through The Old Testament - Elmer Towns
appreciation. When God promised Abraham a son, his laugh was a laugh of gratitude. Though at times it seems like gratitude is the least remembered of all virtues, the life of faith is the life of gratitude. The man of faith takes time to thank God and others for what they have done for him. But Abraham’s laugh was also a laugh of faith. The Hebrew word wayyitsechak means he laughed or laughed repeatedly. French reformer and theologian, John Calvin, explains this laugh: “Not that he either ridiculed the promise of God, or treated it as a fable, or rejected it altogether; but, as often happens when things occur which are least expected, partly lifted up with joy, partly carried out of himself with wonder, he burst out into laughter.” A request of the flesh (v. 18) No sooner had Abraham expressed his faith in laughter than he made a request of the flesh. Ironically, at the highest moment of spiritual experience, at a moment when Abraham was truly “strong in faith,” he still prayed for the flesh. It is a reminder that we can appear fleshly at the moment of our greatest spiritual experience. Several times it seems Abraham was willing to accept a “halfway” blessing of God when God had promised full and complete blessings. He would have been satisfied with Haran, but God wanted to give him Canaan. He seems here to be satisfied with Ishmael, but God wanted to give him Isaac. As we learn faith from the positive example of the man of faith, we ought also to learn from his mistakes. Do not go halfway with God; get His very best. Abraham prayed, “Oh, that Ishmael might live before You!” (v. 18) Terms such as living and killing had particular significance in the covenantal terminology of that day. A man was “killed” when rejected in his claims to authority by a rival and made to “live” if the superior reestablished him on the throne. Abraham is here praying that God would allow Ishmael to be the seed notwithstanding the birth of another son. THE REPLY OF GOD (Gen. 17:19-22) Concerning Isaac (w. 19, 21) God responded to Abraham’s prayer of the flesh by first reiterating the terms of His covenant. Isaac would be the seed, not Ishmael. This is one of the few times in Scripture when a child is named by God before his birth. The name Isaac is significant in that it is based on the verbal root for laughter. There is usually a lot of laughter surrounding the announcement, birth, and weaning of a little “bundle of joy.” Some commentators prefer to translate the name, “May He smile (upon him).” In the Old Testament the smile of God was an anthropomorphism of the blessing of God on the one who was the object of that smile. That Isaac should be the chief heir was in keeping with the culture of that day as reflected in laws of Hammurabi and the laws of Lipit-Ishtar. Legally, a natural son was always the chief heir over the son of a slave woman even when born later. Abraham’s affection for his thirteenyear-old son caused him to desire something not only contrary to the will of God, but conflicting with the normal custom of society also. Concerning Ishmael (v. 20) Still, God chose to answer Abraham’s prayer and bless Ishmael with a dynastic status as the patriarch over twelve princes. He had no part with Israel but is the father of several Arab groups and the spiritual father of Islam. This may not have been part of God’s original intent as the blessing of Ishmael is prefaced with the remark “as for Ishmael, I have heard you” (v. 20). In light of the historic animosity between the Arabs and the Jews evident even today in much of the
contemporary terrorist activity, and considering the difficulties of evangelical Christians in predominantly Moslem countries, we should learn from Abraham’s mistake again and be careful how we pray when we are in the flesh. It may be there are some prayers better left not only unanswered but also unspoken. PERSPECTIVE: THE RESPONSE OF ABRAHAM (Gen. 17:23-27) In obedience to God, Abraham again demonstrated his faith in and faithfulness to the Word of God quickly. The same day (Gen. 17:23, 27), all the men of Abraham’s household were circumcised. In the sense that Pentecost is sometimes called the birthday of the church in the New Testament, this day has been called the birthday of the covenant people in the Old Testament. To get the blessing of God, the people of God must quickly obey. The Scriptures also note that Ishmael was thirteen years old when he was circumcised (v. 25). To this day, Ishmael’s Arab descendants still circumcise their sons at age thirteen. Some writers see a numerological significance in this circumcision at age thirteen. Thirteen in Scripture is the number of rebellion whereas part of the significance of circumcision was in one’s submission to God. THIRTEEN ABRAHAM: The Intercessor (Genesis 18:1-33) There is a relationship in the Christian life between fellowship with God and ministry for God. This was certainly true in the life of the man of faith, Abraham. This chapter illustrates the nature of faith as both communion and intercession. The chapter begins with Abraham the friend of God enjoying fellowship with God, and concludes with him praying on behalf of the city of Sodom. When God renewed his covenant with Abraham, He changed the name of Abraham and his wife. On the basis of Sarah’s response to the Lord’s announcement concerning the forthcoming birth of Isaac, some commentators believe Abraham had not told Sarah of God’s intentions. If this was the case, one of the purposes of Jehovah’s visit with Abraham may have been to communicate the promise to Sarah. Second, He had to communicate to Abraham that the judge of all the earth was about to judge and destroy the cities of the plain including the principal cities of Sodom and Gomorrah. COMMUNION WITH GOD (Gen. 18:1-21) Though we do not know the exact time lapse between Genesis 17 and 18, it could not have been more than a few weeks or months. Abraham was 99 years old when God confirmed the covenant (17:1) and 100 years old when Isaac was born the next spring (21:5). The events of this chapter must have occurred just a short time after chapter 17. After over fourteen years of silence, this would be the second visit of God to Abraham within a few weeks or months. The
- Page 10 and 11: TWO ADAM: The Man Who Had Everythin
- Page 12 and 13: Individuals normally fall into sin
- Page 14 and 15: Christ whom Paul calls “the last
- Page 16 and 17: abandon Cain. Rather the Lord came
- Page 18 and 19: When Cain determined to abandon the
- Page 20 and 21: would be that son, Noah, who sailed
- Page 22 and 23: 8 The Flood which followed the ente
- Page 24 and 25: always leads to judgment. But Noah,
- Page 26 and 27: happened in the tent is not certain
- Page 28 and 29: at this time that the Americas and
- Page 30 and 31: Though the Scripture explains, “N
- Page 32 and 33: The first call of Abram involved th
- Page 34 and 35: Damascus (cf. 15:2-3). When Abram a
- Page 36 and 37: SEVEN ABRAHAM: Lapse of Faith: Reas
- Page 38 and 39: their root in this period when Abra
- Page 40 and 41: comes to God must believe that He i
- Page 42 and 43: (Gen. 13:8, literal translation). A
- Page 44 and 45: greater blessing. The man of faith
- Page 46 and 47: mothers, a practice which may have
- Page 48 and 49: Melchizedek is described as the pri
- Page 50 and 51: tion of righteousness. Also, the co
- Page 52 and 53: Israel, consistently tried to destr
- Page 54 and 55: HAGAR AND SARAI (Gen. 16:4-6) (2080
- Page 56 and 57: the natural carnal instincts of hum
- Page 58 and 59: eflects a change in Abram which end
- Page 62 and 63: desert period in Abraham’s life w
- Page 64 and 65: focus on the problems and soon come
- Page 66 and 67: FOURTEEN LOT: The Destruction of So
- Page 68 and 69: The Scriptures record, “The sun h
- Page 70 and 71: of the highest costs associated wit
- Page 72 and 73: must be viewed as intentional mocki
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- Page 76 and 77: “offer” and the name of the sac
- Page 78 and 79: forward to that distant day when on
- Page 80 and 81: faith commitment to God is more tha
- Page 82 and 83: constant reminder of the past. Abra
- Page 84 and 85: THE SERVANT AND THE FATHER (Gen. 24
- Page 86 and 87: Rebekah proved herself to be a hard
- Page 88 and 89: een meditating about his flocks, bu
- Page 90 and 91: let the children separate them and
- Page 92 and 93: Though Isaac left the city, he did
- Page 94 and 95: similar symptoms of aging in his ow
- Page 96 and 97: house of God.” Bethel would be mo
- Page 98 and 99: a curse. It might be paraphrased to
- Page 100 and 101: The Dreamer (Genesis 37:1-50; 26) T
- Page 102 and 103: JOSEPH AS A SLAVE IN EGYPT (Gen. 39
- Page 104 and 105: plenty, God continued to bless Jose
- Page 106 and 107: Some critics have disputed the reli
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contemporary terrorist activity, and considering the difficulties of evangelical Christians in<br />
predominantly Moslem countries, we should learn from Abraham’s mistake again and be careful<br />
how we pray when we are in the flesh. It may be there are some prayers better left not only<br />
unanswered but also unspoken.<br />
PERSPECTIVE: THE RESPONSE OF ABRAHAM<br />
(Gen. 17:23-27)<br />
In obedience to God, Abraham again demonstrated his faith in and faithfulness to the<br />
Word of God quickly. <strong>The</strong> same day (Gen. 17:23, 27), all the men of Abraham’s household were<br />
circumcised. In the sense that Pentecost is sometimes called the birthday of the church in the<br />
New <strong>Testament</strong>, this day has been called the birthday of the covenant people in the <strong>Old</strong><br />
<strong>Testament</strong>. To get the blessing of God, the people of God must quickly obey.<br />
<strong>The</strong> Scriptures also note that Ishmael was thirteen years old when he was circumcised<br />
(v. 25). To this day, Ishmael’s Arab descendants still circumcise their sons at age thirteen. Some<br />
writers see a numerological significance in this circumcision at age thirteen. Thirteen in Scripture<br />
is the number of rebellion whereas part of the significance of circumcision was in one’s<br />
submission to God.<br />
THIRTEEN<br />
ABRAHAM:<br />
<strong>The</strong> Intercessor<br />
(Genesis 18:1-33)<br />
<strong>The</strong>re is a relationship in the Christian life between fellowship with God and ministry for<br />
God. This was certainly true in the life of the man of faith, Abraham. This chapter illustrates the<br />
nature of faith as both communion and intercession. <strong>The</strong> chapter begins with Abraham the friend<br />
of God enjoying fellowship with God, and concludes with him praying on behalf of the city of<br />
Sodom.<br />
When God renewed his covenant with Abraham, He changed the name of Abraham and<br />
his wife. On the basis of Sarah’s response to the Lord’s announcement concerning the<br />
forthcoming birth of Isaac, some commentators believe Abraham had not told Sarah of God’s<br />
intentions. If this was the case, one of the purposes of Jehovah’s visit with Abraham may have<br />
been to communicate the promise to Sarah. Second, He had to communicate to Abraham that the<br />
judge of all the earth was about to judge and destroy the cities of the plain including the principal<br />
cities of Sodom and Gomorrah.<br />
COMMUNION WITH GOD (Gen. 18:1-21)<br />
Though we do not know the exact time lapse between Genesis 17 and 18, it could not<br />
have been more than a few weeks or months. Abraham was 99 years old when God confirmed<br />
the covenant (17:1) and 100 years old when Isaac was born the next spring (21:5). <strong>The</strong> events of<br />
this chapter must have occurred just a short time after chapter 17. After over fourteen years of<br />
silence, this would be the second visit of God to Abraham within a few weeks or months. <strong>The</strong>
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