Abraham left his comfort zone:
Ruth left her comfort zone:
Peter left his comfort zone:
Our Comfort Zone
Sosthenes
September 2017
Sosthenes
September 2017
Law requires power in man to fulfill it. A dead person has no power; resurrection is by God’s power, and Abraham believed that. If God spoke, the thing was certain. That is why his faith was imputed to him for righteousness. When man justifies God not himself, God justifies him. Abraham believed that God was able to perform what He had said; we believe that He raised Christ from the dead – delivered for our offences, and raised again for our justification.
There is more in Israel’s history than the law. Abraham believed God, and it was imputed to him for righteousness. (See Rom. 4:3). He was reckoned righteous because of his faith. Also, David said, ‘Blessed is the man whose iniquity is forgiven, whose sin is covered; blessed the man to whom the Lord imputeth no sin.’ (Psalm 32:2). No sin was imputed to him. He was held to be wholly clear of it before God; it was forgiven and covered. The responsibility of man was fully met, and he knew it.
Faith was counted for righteousness to Abraham. Circumcision was only a seal of the righteousness he had already before he was circumcised. Therefore he became the father of all who believe (including uncircumcised, believing Gentiles), and more than that, the father of those truly separated to God – circumcised in spirit, not in letter.
The promise to Abraham that he would be the heir of the world was a matter of law, but of the righteousness of faith. Promise is not law: promise and faith go together. If promise had been on the basis of law, faith would have been void – man could not have had an inheritance because of transgression. But the inheritance is of faith, not law, that it might be by grace. Faith just believes in grace.
When Abraham received the promise, as far as having offspring was concerned, he was as good as dead. But he believed what God had said as to his seed. So we have another important principle: grace and promise on the part of God, and faith, and the redemption that is in Christ, on the part of man. God’s power comes in; God raises the dead, and makes them to be as He calls them. This applies to Abraham’s seed, to the Gentiles’ blessing, and to Christ’s physical resurrection.
Law requires power in man to fulfill it. The law being given to the sinner, wrath was the consequence of its imposition. A dead person has no power; resurrection is by God’s power, and Abraham believed that. If God spoke, the thing was certain. That is why his faith was imputed to him for righteousness. When man justifies God not himself, God justifies him. Abraham believed that God was able to perform what He had said; we believe that He raised Christ from the dead – delivered for our offences, and raised again for our justification. God glorifies Himself in grace by granting divine righteousness to man, when he had no human righteousness before God.
As to ourselves, righteousness is imputed to us, as we believe on the God who raised up Christ from the dead. We do not merely own Christ’s work, but God’s acceptance of that work, and His power to quicken the dead. As John said, ‘God is able of these stones to raise up children unto Abraham.’ (Matt 3:9). God demonstrated His power in raising up Christ from death, the state into which our sins had brought Him through grace. Of course, God could not leave Him in death, for He was satisfied as to the matter of sins, and righteously raised Him from the dead – in public testimony.
A simplified summary of part of the introduction to John Nelson Darby’s Exposition of the Epistle to the Romans
Creation is first treated of; then innocence, lordship, and marriage, the figure of union with Christ. Next we have the fall, man’s sin against God, and then in Cain man’s sin against his brother. There is, at the same time, a witness of certain righteous persons: Abel in sacrifice, Enoch in life, and Noah in testimony of approaching judgment. You then get the complete corruption of the whole system, and the deluge.
GENESIS.
In this book we have all the great principles of God’s relationship with man, without bringing in redemption which makes a people for God and a dwelling-place for God in man. You never, save in chapter 2:3, get the word “holiness” in Genesis; and you never have God dwelling with men.
Creation is first treated of; then innocence, lordship, and marriage, the figure of union with Christ. Next we have the fall, man’s sin against God, and then in Cain man’s sin against his brother. There is, at the same time, a witness of certain righteous persons: Abel in sacrifice, Enoch in life, and Noah in testimony of approaching judgment. You then get the complete corruption of the whole system, and the deluge.
Having had in Enoch a figure of the church, we get in Noah deliverance through judgment. Then a new world begins, God entering into covenant with it, and government introduced to prevent violence. But the governor fails, and God’s plans as to the races of men are brought out. We find God making nations, in consequence of man’s attempt to remain united so as to be independent. In the midst of these nations we have, in Nimrod, imperial despotic power in an individual. It is connected with Babel, the place of man’s wickedness. In point of fact, the division of mankind into nations comes by judgment.
Shem’s family having been owned on the earth – the Lord God of Shem, national existence is recognized as God’s principle of the constitution of the earth. He now begins an entirely new thing. He calls out an individual to be the head of a blest race. Whatever individual saints there had thus far been, there had been no counterpart of Adam as the head of a race. Abraham was called out to be this. Election, calling, and promise are connected with his calling. Consequently you have Abraham here, as a stranger and pilgrim, with nothing but his tent and his altar. He fails, like everybody, but God judges the world – Pharaoh’s house – for him.
We then get the distinction between a heavenly-minded and an earthly-minded man; the world having power over the earthly-minded (Lot), and the heavenly one (Abraham) having power over the world. In connection with this we have in Melchizedek the future priest upon his throne, linked with God’s supremacy over heaven and earth. Abraham’s separation from the world having been demonstrated, Jehovah presents Himself to Abraham as his shield and reward. We first get the earthly inheritance and people, that is, in promise. Abraham looks for the promise in a fleshly way, and that is all rejected. We have then the promise to Abraham of being the father of many nations, God revealing Himself as God Almighty. We have also His covenant with Abraham, and the principle of separation to God by circumcision. Chapter 18 gives the promise of the heir, the judgment of the world (Sodom), and the connection of a heavenly people (Abraham) with God, by intercession. In chapter 19 we have the connection with the judgment of the earthly people (Lot), saved as by fire through the tribulation.
What follows this, in chapter 20, is the absolute appropriation of the wife, whether Jerusalem or the heavenly bride, as the spouse of the Lord. The old covenant (Hagar) is cast out, and, the true heir (Isaac) comes. He takes the land (chap. 21).
Chapter 22 begins another series of things. The promised heir having being offered up, the promise is confirmed to the seed. Sarah dies (chap. 23): this is the passing away of the old association with God on the earth. Hence, in chapter 24 Eliezer (in figure the Holy Ghost, or His work on earth) is sent to take a wife for Isaac (Christ), who is Heir of all things. Isaac is not permitted to return to Mesopotamia. So, Christ, in taking the church, cannot come down to earth.
However, the moment we get Jacob, we get the head of the twelve tribes. He goes to Mesopotamia for Rachel and Leah, typical of Israel and the Gentiles. Jacob is the elect, but not the heavenly people. He goes back to Canaan, gets the promises, with all sorts of exercises, as Israel will, but, if he does, he must give up old Israel (Rachel) to get Benjamin, the son of his right hand.
In the brief notice of Esau’s offspring we find the world in vigour and energy before God’s people are. Then another history commences, that of Joseph. This portrays Christ, though connected with Israel, rejected by Israel, and sold to the Gentiles. He now comes to be the head, having the throne, and governing all Egypt. God has done with Israel, receiving a Gentile wife, and calls his children by names typical of Christ’s rejection and blessing outside Israel. He receives back his brethren in the glory. This part closes with two distinct testimonies, the will of Joseph about his bones, and Jacob’s prophecy that they will all be back in the land and the promises to Israel be fulfilled.
Lightly edited by Sosthenes, May 2014
Abraham’s sacrifice of Isaac is not presented as a rule of morality nor of conduct in any way, but as a special case in which Abraham’s faith was put to the test. There is no kind of analogy with “those who sacrificed their children to Moloch.”* Jer. 32:35. In their horrid barbarity, they sought to assuage their consciences to placate their vengeful god.
Objection: Abraham’s preparedness to sacrifice Isaac in Genesis 22, makes him no different from idolaters of the worst kind – practicing human sacrifice.
Answer: Abraham’s sacrificial act was a rule of morality nor of conduct in any way, but as a special case in which God put Abraham’s faith to the test. There is no kind of analogy with “those who sacrificed their children to Moloch.”* Jer. 32:35. In their horrid barbarity, they sought to assuage their consciences to placate their vengeful god.
In Abraham’s case it was different. God had placed the promises in Isaac. In Abraham’s sacrifice of Isaac, he was now tested, to show that he had such confidence in God, that he would give up all the promises he possessed and obey God implicitly, whatever the cost. When this was proved, God would not suffer Isaac to be touched.
According to Hebrews 11:8-12 Abraham believed that God would somehow raise up Isaac again, in order to accomplish His promises.