Genesis

BEFORE passing on to the story of Isaac, and the record of the development of the Divine purpose with Abraham and his descendants, it will be useful to dwell once more on the life and character of Abraham as a whole.

None of the lives recorded in the Old Testament made a deeper impression or became more prominent in after ages than that of Abraham. His position as the founder of the Jewish nation, and his character as the pattern and type of believers in all ages, have given him a very important place in Holy Scripture. The following summary of passages may serve as a guide to fuller and detailed study.

The Scripture Record. It is evident to the most casual reader that wherever Abraham is mentioned he is always assumed to have been a veritable historic personage. There is no possibility of his being regarded as an "eponymous hero." That he existed, that he had the experiences recorded in the Book of Genesis, and that he was the personal, definite, historic founder of the Jewish nation are always regarded as simple matters of fact.

The Gracious Covenant (Exo 2:24). "God remembered His covenant with Abraham." This Abrahamic covenant is often referred to in times subsequent to the patriarch, and is regarded as the foundation of everything in connection with God’s dealings with Israel.

The Divine Title (Exo 3:6). "I am . . . the God of Abraham." This title of God in relation to the patriarch is full of spiritual reality and blessedness, and is dwelt on in later books with evident satisfaction. It is especially precious as a spiritual fact in the light of Heb 11:16 : "God is not ashamed to be called their God."

The Special Appeal (Isa 51:2). "Look unto Abraham your father ... for I ... blessed him." God here uses Abraham and His own dealing with the patriarch as a reminder to Israel and an assurance to His people in captivity that He will bless them also, as He had blessed their ancestor. The unchanging faithfulness of God is one of the foundation truths of Holy Scripture.

The Definite Plea (1Ki 18:36). "Lord God of Abraham." Elijah bases his prayer on God’s relation to Abraham. He uses it as a reason for God’s answer to His prayer, and His manifestation in the face of idolatry. In like manner Moses put forth the same plea: "Remember Abraham . . . to whom Thou swarest . . . and saidst" (Exo 32:13; Deu 9:27). Believers have a blessed and holy right to plead God’s faithfulness to their forefathers as a reason for continued help.

The Unique Relationship (2Ch 20:7). "Abraham, Thy friend." (Cf. Isa 41:8.) He is the only personage in the Old Testament who has this high and privileged title. To this day in Arabia "El Khalil" (God’s friend) is used of Abraham.

A careful study of these and other passages, especially in the Psalms, will reveal a wealth of spiritual teaching associated with Abraham and the Divine Covenant made with him.

The Record of his Life. Here again we are face to face with the simple fact that al1New Testament writers regard Abraham as a genuine personage, and no mere mythical hero. Whether we study passages like Acts 7 or Romans 4 or Hebrews 11 or dwell upon particular verses in the Gospels and elsewhere, there is only one interpretation possible; the New Testament accepts, endorses, and uses the Old Testament testimony to Abraham, and it is not too much to say that no one with his New Testament in his hand can hesitate for an instant as to the true meaning and genuine implications of the references to the patriarch.

His Relation to the Messiah. The genealogy given by St Matthew (Mat 1:1) traces our Lord’s connection with Abraham and clearly teaches that the Messiah took on Him the seed of Abraham (Heb 2:16). This fact in the first Gospel, which is essentially the Gospel for the Jews, shows the historic root of the Messianic expectation. Looking at Abraham’s relation to the Messiah from another standpoint, we notice what may be called his spiritual anticipation of the Messiah: Abraham rejoiced to see My day (Joh 8:56). What this sight of the Messianic day really meant and included it is now impossible to say. We must be on our guard against assuming too much spiritual knowledge or against almost entirely denying it. Probably on the occasion of the great events recorded in Gen. 15 and especially in Gen. 22 Abraham had a spiritual vision given of Him in Whom all the promises were to be completely fulfilled.

His Relation to the Jews. We can see from several passages the national and individual pride felt in Abraham (Mat 3:9; Joh 8:39). A poor woman is spoken of by our Lord as a daughter of Abraham (Luk 13:16), and the highest and most precious view of the future life to the Jews seems to have been Abraham’s bosom (Luk 16:22). We can see from all this how profound was the Jewish reverence for their great ancestor. The pride was in some respects perfectly natural and legitimate, though in the result it became a stumbling-block and a danger to them, since they rested in their lineal descent and forgot the need of spiritual affinity and kinship.

Aspects of The above passages are concerned with general references to Abraham. In the four passages that follow he is used by the writers for the purpose of conveying special spiritual teaching, and it is to be noted carefully that each passage by itself has one main thought about Abraham. There is no repetition, but four different aspects of his spiritual life are dwelt upon.

His Righteousness by Faith (Rom. 4). This is the main thought of the entire chapter, in which the Apostle sets out to prove that Abraham became righteous not by works but by faith. Righteousness in Romans, as also in Genesis 15 is much more than justification, and from first to last we are to understand that Abraham became righteous by faith in God (Rom 4:3; Rom 4:13; Rom 4:21-22).

His Spiritual Seed (Gal. 3; Gal 4:22-31). Another aspect of Abraham’s life is here considered. The key-thought of the whole passage is the relation of Abraham to the great spiritual seed of believers of whom he is the father (Gal 3:9, Gal 3:16, Gal 3:26; Gal 3:29; Gal 4:31). The Apostle is emphasizing the great outstanding reality of spiritual kinship with Abraham through faith, and all that faith brings of sonship to God and liberty.

His Life of Faith (Heb 11:8-19). It is interesting to notice that three times in the New Testament the words of the prophet, "The just shall live by faith" (Hab 2:4), are quoted, but each time with a special emphasis. Taking the words as they stand in the Greek, "The just by faith shall live," we notice that in Rom 1:17 the emphasis is on "the just"; in Gal 3:11 it is on "by faith"; in Heb 10:38 it is on "shall live"; and the result is that the great chapter, Hebrews 11 is concerned with illustrations of the life of faith that is, with faith as the spiritual principle and power of the entire life of the believer from the beginning to the end. Consequently Abraham is there described as manifesting various characteristics of the attitude of faith e.g. his obedience of faith (Heb 11:8); his patience of faith

(Heb 11:9); his expectation of faith (Heb 11:10); his consecration of faith (Heb 11:17). The entire passage shows the various ways in which faith manifests itself as the fundamental power of daily living.

His Faith and Works (Jam 2:21-24). This passage, as is well known, has given rise to great controversy, but there surely was no need of much difference of opinion. St Paul uses the story recorded in Genesis 15 as a proof that Abraham was justified by faith. St James uses the event recorded in Genesis 22 which occurred twenty-five years after, as a proof that Abraham was justified by works. Seeing, then, that for twenty-five years Abraham’s relationship with God was of faith, it is evident that Genesis 22 is the crown and culmination of that faith, and is proved by Abraham’s act of offering Isaac, Faith wrought with his works, and by works was faith made perfect (Jam 2:22). Works are the evidential proof of faith. As Calvin has aptly said, while it is faith alone that justifies, the faith that justifies is never alone.

Let us now sum up the entire record of Abraham’s life as found in Holy Scripture, and dwell upon it from God’s standpoint and from his own. We may see in it a revelation of true life.

1. Life’s choicest privilege.

What is this? It is to be associated with God, as was Abraham; to be lifted up into union with God and into fellowship with His Divine purposes of blessing for the world. We can easily imagine what Abraham would have been without this privilege. Now, however, he is for ever associated with God, and God is called "the God of Abraham" (Luk 20:37). Such is the case with every believer. God lifts him out of the mire of sin and raises him to a position of high privilege, transforming his life and enabling him to realize the Divine will.

2. Life’s strong foundation.

What is this? It is God’s covenant with man. This was at the basis of everything with Abraham. This, too, was what David rested on and rejoiced in; the everlasting covenant, ordered in all things and sure (2Sa 23:5). This is still the foundation of the Believer’s life and tower of hope, the new covenant in Christ (Heb 8:10-12). A life lived in the consciousness of an everlasting covenant made between God the Father and God the Son on behalf of the believer and sealed to him by the Holy Spirit makes life strong, peaceful, and satisfied.

3. Life’s greatest glory.

What is this? It is faithfulness to God. The one thing needful is not success, but sincerity; not glory, but goodness; not honour, but holiness. A humble, consistent, earnest life, lived to the praise of God, is the greatest life that can be lived; and this, on the whole, was the characteristic of Abraham’s life. He witnessed to the reality of God and His grace.

4. Life’s simple secret.

What is this? It is faith-faith believing God’s word and trusting God Himself. Faith rests on God, receives from God, responds to God, relies on God, realizes God, rejoices in God, and reproduces His life and character. In proportion to our faith will everything else be. By faith is the simple but all-embracing secret of daily living. So it was with Abraham, so it has ever been, so it ever will be until Faith is changed to sight and hope with glory crowned.