BIBLE READING: Genesis 25-26

Did anybody else get déjà vu reading the stories about Isaac? Both he and Abraham had barren wives (Genesis 16.1; 25.21); they both sojourned in Gerar and lied to Abimelech about their wives (Genesis 20.1-13; 26.1-11); Abimelech made treaties with both because he perceived they were blessed by God (Genesis 21.22-ff; 26.26-33); they both dug wells and had disputes with the locals over them (Genesis 21.25-33; 26.18-22).

While some of this is coincidental, in Hebrew literature, this is presented for emphasis. These events demonstrate that Isaac’s life was aligned with Abraham’s. As it pertains to the Genesis narrative, it drives us to see that Isaac lived as Abraham did, even receiving the same promises (Genesis 26.3-5; 23-24; see 12.1-3; 17.1-21; 22.18). His life is not extensively reported, but he was faithful to God and his promises.

On this side of history, we expect this from Isaac; but it is important to see how this developed. It is evident Abraham taught him to love the LORD. I also suspect Isaac was impacted early on by the events of Genesis 22. But it is clear he personalized his father’s faith in walking with God (ex. Genesis 26.23-25). However, you likely haven’t heard many sermons about Isaac’s life of faith. That’s because, unlike Abraham, there is no mention of significant sacrifice or a profound, life-altering move to another country. Instead, Isaac is simply commended for his trust in God’s promises (Hebrews 11.20). His way of life prepared the next generation to know God and his promises. God gives his approval of Isaac for the rest of history through the repetition, “I am the God of Abraham, Isaac and Jacob” (ex: Genesis 50.24; Exodus 3.15; Acts 7.32).

The lack of narrative surrounding Isaac is instructive. It is our tendency to exalt people of faith for the great things they do. And certainly, passages like Hebrews 11 remind us that faith requires this sort of commitment. But Isaac reminds us of where we must put the emphasis. Great faith is a witness to a great God. Whatever he willingly did in faith is irrelevant if we miss the obvious: he believed God could be trusted.

I’m not suggesting faith doesn’t move us to act. I am saying that our activities of faith must not be superficial. We can know and do all the right things, even compelling ourselves to do hard things; but we must ask the question, “Does it show God’s worthiness?” Isaac’s simple practice of faith teaches us to keep our motivations pure and grounded in the right place.

Most of us will likely never have the experiences of Abraham. But just because you have not had an epic moment of faith doesn’t mean you aren’t doing it right. Instead, we may find ourselves like Isaac: raised with the knowledge of God and his promises. Our calling is not to do something others would write stories about, but rather to steward God’s promises in steady faith for coming generations.

BIBLE READING: Genesis 21-22

“The LORD visited Sarah as he had said, and the LORD did to Sarah as he had promised. And Sarah conceived and bore Abraham a son in his old age at the time of which God had spoken to him.” (Genesis 21.1-2)

This event was so unexpected it was laughable (Genesis 17.17; 18.12). No one should be having kids at Abraham and Sarah’s age; and yet God had promised, and Isaac was born according to His word (see Genesis 17.16, 19, 21). This culminating event demonstrated God’s ability to make good on His promises, regardless of how unlikely. But “after these things God tested Abraham… ‘Take your son, your only son Isaac, whom you love, and go to… offer him there as a burnt offering’…” (Genesis 22.1-2).

The immediate context shocks us. How could God ask Abraham to do such a thing? However, in the larger context of scripture we see the foreshadowing of Jesus. God would not allow Abraham to kill Isaac, but instead God would give his only Son as a gift of covenant love and faithfulness. God’s willing sacrifice would be the means of ‘blessing the world’ (Genesis 12.3). We may not understand the complete rationale for this pattern, but we do know this: in this covenant God gives what is necessary and personally bears the cost for our good.

But covenants require deliberate faithfulness from both parties. Grace extended constrained Abraham. God did not sadistically require the life of Isaac but was giving him a test of trust. Even Abraham understood Isaac to be a gift according to God’s promises (Hebrews 11.17). So, when called to do this, “[Abraham] considered that God was able even to raise [Isaac] from the dead…” (Hebrews 11.19).

Abraham understood his role and responsibility to God. To accept the promises, he did not get to make the terms. As much as he cherished Isaac, Abraham was indebted to the one who gave him Isaac. Furthermore, he was a steward of the promises given. Just as Abraham went when God said go, (Genesis 12.4; 13.14-18), he gave when God said give. Many times, Abraham did not physically see how things would play out; but he learned to consider God faithful and respond with whatever God required.

Faith often calls us beyond what we are comfortable. Just as Abraham’s most valued gift was required, we too will be faced with giving our most valued things to God. God is never unjust, but he will test the genuineness of our faith to perfect us (Jeremiah 17.10; 1 Peter 1.6-7). Perhaps he is revealing to us some greater truth to understand at a later time. Perhaps he is trying to reduce our distractions. Perhaps he is trying to center on attention on his faithful promises and the wonderful blessings of knowing him. As Job would say, “shall we receive good from God, and shall we not receive evil?” (Job 2.10). God will be faithful; but we must prove faithful by testing ourselves and doing the will of the Lord (Romans 12.1-2; 1 Corinthians 13.5-6). True faith will endure testing by submitting to the God who is able.

BIBLE READING: Genesis 18

Abraham knew that Sodom and Gomorrah were wicked (Genesis 18.20-21), but he still attempted to intercede for them. As the angels left, he “still stood before the LORD and said, ‘Will you indeed sweep away the righteous with the wicked?’” (18.23).Notice he didn’t lobby on behalf of the wicked, or against the need for justice (18.25b). Instead, he pleads according to God’s desire for righteousness. Following the flood, God acknowledged the evil intentions of every man’s heart (Genesis 8.21). But we also learn God’s merciful nature in dealing with humanity (Genesis 8.22).

As Abraham walked with God, he seems to have learned this quality. “Far be it from you… to put the righteous to death with the wicked” (Genesis 18.25). Abraham knew the challenges of living righteously before a perfect and holy God. But his boldness was not self-righteous or subjective. He appealed for God to promote righteousness through mercy to others who were making efforts to honor Him. But Abraham still understood his place in this conversation. “…I have undertaken to speak to the Lord, I who am but dust and ashes…” (Genesis 18.27). Regardless of his opinion or the outcome he understood God’s right and perfection as the Creator. Abraham submitted himself to God’s goodness in humility and boldness, trusting God’s perfect decision making.

Abraham’s intercessory conversation with God reveals critical truths about this world. Even the righteous remain at the mercy of God (1 Peter 4.18-19). Abraham’s efforts did not require God to act, or even listen for that matter. But God does, even beyond what makes sense. Abraham’s apologetic tone reveals his understanding that he was treading on God’s turf.

To this day, intercession is a critical need with humanity and the Almighty God. This is why the gospel announces Jesus as our perfect high priest, who acts on behalf of men in relation to God (Hebrews 5.1-ff). Through Christ we have a perfect intercessor, who was tested in all points as we are yet without sin. Jesus learned obedience through the things he suffered, and now lives to intercede for us at the right hand of God. He understands our weakness and pleads for mercy in a more perfect way than Abraham did.

This does absolve us of the practice of righteousness but rather constrains us to greater obedience and service towards other. As Paul would urge, let “prayers, intercessions, and thanksgivings be made for all people… and those in high positions… God our Savior desires all people to be saved and to come to the knowledge of the truth” (1 Timothy 2.1-4). Because we follow Jesus who intercedes for us, we also boldly intercede for good in our world.

The longer we walk with God, the more we should desire what he desires. We should learn to see him as Supreme and ourselves as the mortals we are. We should love his righteousness and justice as good and necessary to life. Through his mercy and grace, we can know and live right with him. That should change how we view ourselves and others. Like Abraham, we should grow in compassion and mercy towards others who are struggling through this broken world of sin just as us and plead for God to deal mercifully with the few who are practicing righteousness.

BIBLE READING: Genesis 14; Hebrews 5, 7

Melchizedek is an obscure character in a book filled with major players. But his minor role has major significance in foreshadowing Christ’s role in God’s plan. As the writer of Hebrews says, Jesus was “designated by God a high priest after the order of Melchizedek… forever” (Hebrews 5.10; 7.7; cf. Psalm 110.4).

We meet Melchizedek following Abram’s slaughter of the kings (Hebrews 7.1; Genesis 14.17-24). We learn he was priest of God Most High and he blessed Abram (Genesis 14.18-19). In turn, Abram gave him a tenth of everything he regained in his conquest (Genesis 14.20). There is only one other OT reference in which David foresaw the Messiah as one who was both priest and king and would bring justice to the world (Psalm 110).

These are not random details. We learn from the law that the priestly role allowed people to draw near to God. They payment for their role were the firstfruit offerings and other choice portions that were given to the LORD as a tithe (Leviticus 18.3; Hebrews 7.5). But the Levitical priesthood was limited by time and lineage (Hebrews 7.11). In this man, Melchizedek, we learn of a better priesthood that was not based on bodily descent (Hebrews 7.16). This is emphasized by his lack of genealogy (Hebrews 7.3). The Levitical priesthood was required to know their genealogy, tying them directly to their physical descent [Ezra 2.62]. But every priest died, leaving a void and requiring another man and more sacrifices to be made to fill the role. But Jesus’ priesthood does not have “beginning of days nor end of life…” because he was raised from the dead to an indestructible life (Hebrews 7.16). This does not teach that Melchizedek lived forever. It rather implies the eternality and perfection of this priesthood. It is not limited and can continue beyond the bounds of the law. There is no need to look for another because Jesus ever lives to make intercession on our behalf (Hebrews 7.25).

Like Melchizedek, Jesus is the king of righteousness and the king of peace in the most perfect sense (Hebrews 7.2). He shows us how to be right with God but also intercedes perfectly because he understands our weaknesses (Hebrews 4.15). Jesus secured this position forever by the perfect sacrifice of his life and his resurrection from the dead (Hebrews 7.16, 23-24, 27). For this reason, “…he became the source of eternal salvation to all who obey him…” (Hebrews 5.9)

That’s why these things matter: “Jesus is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession” (Hebrews 7.25). We must appreciate the need of the high priest, but also the perfection of Jesus to fulfil this role. Through him we are able to draw near to God with confidence and hope, by his own blood and perfection (Hebrews 4.16; 10.19-22). And so, “do not refuse him who is speaking to you”, but love and obey our great high priest (Hebrews 12.25).

BIBLE READING: Genesis 11-12

After the flood, sin immediately reentered the world (Genesis 9.20-27), and spread through subtle, but deliberate disobedience. This is punctuated by the events of Genesis 11. Humanity got together in defiance of God’s purpose for them to fill the earth by saying, ‘let’s stay here and make a name for ourselves’ (Genesis 9.7; 11.4). Because of covenant faithfulness, God would not destroy them as he had just done (Genesis 8.21; 9.15). Instead, he confused their languages, foiling their prideful purposes. Then he made a deliberate choice to choose Abram and make his name great (Genesis 12.2).

This contrast reminds us that God is still in control regardless of what the world is doing. But not only that but God alone holds authorship over all things, and he deliberately makes choices for good. Just as he had in the beginning and after the flood, God ‘created’ something new through Abram that would bless the world. Land, nation, and seed (Genesis 12.1-3) were promises partially fulfilled through the people of Israel, but ultimately realized in Christ. In Christ, we are a people for God’s own possession, seeking the homeland he has promised (1 Peter 2.9-10; Hebrews 11.15-16).

God’s covenant with Abraham is really the beginning of our story with God. Those of faith are called children of Abraham (Galatians 3.7) because we are reborn, according to promise, in the spirit not the flesh (Romans 9.8). Just as Abraham believed God and was considered righteous, so are we (Romans 4.3; Galatians 3.6; James 2.23; cf. Genesis 15.6).

The underlying reality of Genesis 12 is that unless God reaches out, nothing gets better. His deliberate choice is the basis for our hope and redemption. God has a very specific interest in the success of humanity, and he wants more for us than what we want for ourselves. But he also doesn’t leave us in the dark about what he wants. God asked Abraham to do some hard things, but they enriched his life in the present, and blessed his future with hope.

Genesis 12 articulates the logical flow of faith. It starts with God, his promises and realizing that he has a plan (Hebrews 11.1) that is followed by a deliberate choice from us. Either we trust it or we don’t, and that is shown in our action. Because he trusted in God, Abraham made a deliberate choice to obey even though it didn’t always make sense. This is what defines the faithful because it emulates the image of God, in which we were created. Our hearts are often selfish and narrow in understanding. God’s direction can seem unreasonable, even illogical. Like Abraham, we must make a deliberate choice to do what we know God wants. Sometimes we must go. Sometimes we must act. Sometimes we settle in God’s providence. Whatever it is, we must do it deliberately, knowing God knows best.