05 January

Bible in 365 Days

Genesis 16-18

Genesis 16

The previous story makes it evident that the principle of faith is the true philosophy of life. It builds on God and is satisfied with Him. It thus becomes the source of all righteousness. Faith, therefore, is the highest activity of reason.

All this stands out in even more startling vividness by contrast in the story contained in this chapter. Here we have the account of the second deflection from faith in the conduct of Abram. It is a sad one and the issue of the failure continued through the following history. The failure of faith consisted in Abram attempting, at the instigation of Sarai, to further the purposes of God by human cleverness and contrivance. The seed was promised and when there appeared no likelihood of the promise being fulfilled on the human level, there was deflection from the divine line for raising seed through Hagar.

The harvest of this folly Abram began to reap almost immediately in the division of his own household and the bitterness that sprang up therein between Sarai and Hagar, and the ultimate flight of Hagar through Sarai's harsh dealing with her. The far-reaching result is found in the story of the posterity of Ishmael as a constant source of trouble to the posterity of Isaac. Where faith fails, evil is wrought, the issues of which are far-reaching.

There is a very beautiful part to this story, however, in the tenderness of God toward Hagar, the wronged one; and in her recognition of Him and consequent naming of the well in the wilderness by which she had in all probability sunk down exhausted. It was called "Beer-lahai-roi," that is, "The Well of the Living One who seeth Me."

Genesis 17

This chapter gives the account of the fifth appearance of God to Abram in which a divine covenant was made. At this point his name was changed from Abram, which means exalted father, to Abraham, which means, the father of a multitude. The change was significant, as it placed emphasis not upon the importance of the man, but upon the purpose of God through him. Here Jehovah announced Himself as El-Shaddai, the full meaning of which is "God all-sufficient".

Abraham yielded himself to the revelation in adoring prostration and thus entered into a yet higher region of fellowship. It was now that the symbol of circumcision was appointed. This was to be an outward and visible sign of an inward and invisible relationship. It is well to remind ourselves that while this rite was indeed the sign of a spiritual relationship, it was by no means capricious and cruel but hygienic and beneficent. Medical science has now set its seal on the value of the rite.

At this point also the name of Sarai was changed to Sarah. The meaning of the old name is uncertain. The meaning of the new is Princess, in that she was to be the mother of nations. Abraham's laughter, unlike Sarah's later, was the laughter of gladness; and if the questions asked seem to suggest doubt, the fact of asking them on his face before God is evidence of the triumph of faith.

It was now that Abraham, in communion, gave expression to something that was evidently pulling at his heart. Ishmael was dear to him. The answer of God was not discipline, but the realization of a divine purpose. God is ever patient with us when the heart clings in affection to some method which is not His own. However, He never allows the man of faith to have his own way. There is a kindness which would be cruel. There is an apparent cruelty which is of the essence of kindness.

Genesis 18

This is the account of the sixth appearance of God to Abraham. In it four phases of relationship between God and Abraham are revealed. God visited Abraham and Abraham provided for Him. God bestowed on Abraham and Abraham received from Him. God communicated to Abraham and Abraham answered with the statement of a difficulty. God listened to Abraham and Abraham interceded with Him.

The picture of Abraham providing for the supernatural Visitors is beautiful in its revelation of his love and loyalty; but yet more in its manifestation of the grace of God.

Jehovah now communicated to Abraham His purpose concerning the cities of the Plain and His reasons for making this communication were stated. Abraham was the depository of blessing to the nations. It was fitting that his children should know the meaning of the destruction of Sodom.

Abraham found himself confronted with a difficulty which had to do with the strict justice of God; and his question, "shall not the Judge of all the earth do right?" revealed his anxiety for the vindication of the character of God among the nations. The story of the intercession of Abraham with God on behalf of the cities, in the interest of the righteous, is a wonderful revelation of the patience of God. He will ever listen to honest intercession, though He knows His ways are infinitely better, than the fears that prompt our prayers. The sequel shows that in His action He goes beyond anything we ask. Abraham stopped at ten. Jehovah saved the two or three in whom there was any trace of recognition of Himself.