Faith for the Impossible, the Irrational, and the Immoral, part 3 (Hebrews 11:29-31)

Over the last two weeks we’ve looked at the three historical incidents in Hebrews 11:29-31.  We’ve seen in the case of Israel going safely through the Reed Sea that faith attempts the impossible (Heb. 11:29).  We’ve also noted that in the case of Israel marching around the walls of Jericho expecting it to fall was accepting the irrational.

Today we’re going to look at someone on the other side of that wall in Jericho, the woman of faith known as Rahab. 

By faith Rahab the prostitute did not perish with those who were disobedient, because she had given a friendly welcome to the spies. (Heb. 11:31)

While Israel marched around the walls of Jericho all week, another drama was taking place inside one of the houses in the city wall.  A prostitute named Rahab was crowded in her home with her extended family, waiting anxiously to see what would happen.  Her story, condensed into one verse, shows that faith adjusts the immoral, it brings about a transformation in their lives.

You see, faith not only conquers, it converts.  The first two stories are stories of conquest.  This story is a story of conversion, or how God conquers a soul.  Rahab’s story is a wonderful exhibit of God’s grace.  It contains seven lessons for us.

First, note how unlikely a candidate for salvation Rahab was.  From a Jewish perspective she had three strikes against her: she was a woman; she was a Canaanite (She was, in fact, an Amorite, a race that God had long before marked for destruction (Gen. 15:16); and she was a prostitute.  Yet, apart from Abraham’s wife Sarah, Rahab is the only woman mentioned by name in Hebrews 11.

Jewish men would sanctimoniously pray, “Lord, I thank You that You didn’t make me a Gentile or a woman!”  But God saw fit to save this Gentile woman, a prostitute at that!  From ancient times, many commentators have tried to evade this, saying that she was merely an innkeeper.  But both the Hebrew and Greek words are crystal clear: she was a prostitute.

God’s agents were saved by a madame, the proprietress of a bordello, a woman who sold her body for money, who submitted to any man who crossed her doorway if he had the cash. 

It is most significant that the final person to receive individual commentary in the list of champions of faith is a woman and a Gentile and a prostitute.  Rahab’s faith, a prostitute’s faith, is given as an example for all who desire to have true faith–especially those who know they are sinners and who deep down want to be pleasing to God.  (R. Kent Hughes, Preaching the Word: Hebrews, vol. 2, 137)

Have you ever wondered why the spies (Joshua 2) would go to a prostitute’s house.  Thomas Aquinas (cited by Philip Hughes, A Commentary on the Epistle to the Hebrews, p. 503) explained that they did not go there to sin, but because it was a good hiding place.  Such houses were open to the public, especially at night, when the men arrived in the city (Joshua 2:2).  Harlots received their guests without discriminating or asking too many questions.  The king of Jericho seemed to accept that as normal that these men would visit her in the night and leave almost as quickly as they had come.

But behind all the spies’ reasons for going to Rahab’s house was God’s gracious providence.  Even though Rahab was an unlikely candidate for salvation (there was very little that was “good” about her), God’s grace had reached down to her.

Now, it is true that she is held out as an example of good works, by hiding the spies (James 2:25), but even this is not what motivated God to deliver her.  That was motivated by His pure, uncaused grace, simply because He wanted to!

In grace, God takes losers and makes them winners.  Grace means that, in spite of the fact that we stand condemned by the Law, and deserve judgment and eternal punishment, we have the opportunity to enter God’s plan through faith in Christ, and to have a joy-filled and productive life.

The fact that she is called “Rahab, the harlot”, even after her conversion, underscores God’s abundant grace toward sinners.

Now, the spies did not know that they had another mission for them besides spying on Jericho’s defenses, but God did.  Sometimes we go somewhere on some errand with some intents and purpose, bug God has another purpose, to use us to lead to salvation someone whom we might deem an unlikely, or unworthy, candidate for God’s family.

Second, we learn that Rahab’s faith saved her from perishing.

God commanded Israel to kill everyone in Jericho.  In Joshua 6:17 Joshua had instructed, “the city and all that is within it shall be devoted to the LORD for destruction.  Only Rahab the prostitute and all who are with her in her house shall live, because she hid the messengers whom we sent.”

Modern critics, who must be wiser than God, think that God was cruel (or Joshua was mistaken) to order the extermination of everyone in Jericho.

But God had given the Canaanites 400 years to fill up the measure of their sin (Gen. 15:13-16).  This was not impetuous anger over one issue, but centuries of accumulated sins heaped up on their record.

For 40 years, these people had heard about how God had delivered Israel from Egypt through the Reed Sea, so they had time to believe, like Rahab (Joshua 2:9-13).

For several years, they had known how God had defeated the Amorite kings, Sihon and Og, on the other side of the Jordan.

Then, for seven days, they had watched Israel march around their city.  However, no one repented of their sins.  Only Rahab, and perhaps her family.

Remember that all of God’s attributes are infinite.  His love is infinite; His mercy is infinite; His righteousness is infinite.  Only God’s patience is finite.  At some point His patience comes to an end.  At some point the cup of iniquities is full and the balance of judgment tilts toward judgment.

Rahab could have complained that God was unfair to judge her city.  She no doubt lost many friends in the conquest.  But instead, she realized that she deserved death for her evil lifestyle.  She knew that the Lord, the God of Israel, is “God in the heavens above and on earth beneath” (Joshua 2:11).  And although the entire city trembled with fear of the impending attack (Josh. 2:11), their fear did not lead to repentance or faith.  Rahab’s fear led her to turn from her sin and believe in the God of Israel.  By faith, she “did not perish with those who were disobedient” (Heb. 11:31).

Many think, and this is a distinct possibility, that Rahab had come to faith in God before the spies arrived at her house.  When God providentially led the spies to her house, she saw it as a means of rescue for herself and her family.  Although she did not understand much theology, she had enough faith in the one true God to want him to save her and her family.  Her past life of sin did not disqualify her from salvation.  God delights to save notorious sinners for His glory.

Thirdly, Rahab’s faith separated her from her disobedient contemporaries.  Those who perished are here called “disobedient” (Heb. 11:31).  They were not “basically good people” that God judged for no good reason.  They had heard about God’s power, but they refused to bow their knees to Him.  They mistakenly believed that their walled city would protect them. 

To be saved, Rahab had to break off from her people, her culture, and her source of income.  That couldn’t have been easy.  She might have wondered about her future security. 

We are not told whether she warned her fellow citizens of the coming judgment, or whether they mocked her for holing up in her house while Israel’s armies were marching around the city walls.

But it is still true today: saving faith means making a distinct break from this evil world, so that we often stand out as weird in their eyes.  This is why Peter says…

For the time that is past suffices for doing what the Gentiles want to do, living in sensuality, passions, drunkenness, orgies, drinking parties, and lawless idolatry.  With respect to this they are surprised when you do not join them in the same flood of debauchery, and they malign you; but they will give account to him who is ready to judge the living and the dead. (1 Pet. 4:3-5)

The inhabitants of Jericho may have wondered why Rahab closed up shop, not realizing that they were about to be held accountable to God.

Fourth, Rahab’s faith was an obedient faith.  James 2:25 lists Rahab next to Abraham as an example of one whose faith resulted in works that “justifies” her in the eyes of humanity.

And in the same way was not also Rahab the prostitute justified by works when she received the messengers and sent them out by another way?

James is not here denying justification by faith alone, but rather is making the point that genuine faith always results in good works.  The statement ““We are saved by faith alone, but the faith that saves is never alone” is attributed to Martin Luther, that great defender of salvation by grace alone through faith alone in Christ alone.  In other words, true faith always results in good works.  Faith is the root, however, while works is the fruit.  Faith is the cause, works the effect.

Rahab’s faith led her to hide the spies and send them away secretly, even though it would put her life at great risk.  Then, she had to obey the explicit instructions that the spies gave her, to put the scarlet rope in her window and to have all her family inside the house with her, in order for them to be saved.  She did all that.

The classic symbol that revealed Rahab’s great faith was the scarlet cord she hung from her window over the wall of Jericho.  Joshua 2:17–20 record how the two spies promised her safety if she would display that cord in her window.  They vowed that everyone in the house would survive if the red cord were in place.  Rahab’s faith invited their saving work.  Joshua 2:21 says she replied, “‘According to your words, so be it.’ 

Recent scholarship has suggested that the scarlet rope may have been the mark of a prostitute and that Rahab lived, so to speak, in the “red rope” district.  It is also noted that since the Hebrew word for “rope” is the same word for “hope”–and most often means “hope”–there may be an intentional pun here:  the “rope” is the prostitute’s “hope” for customers!   But now that Rahab has confessed Jehovah as God, her scarlet “rope” signified a new kind of “hope”–that of deliverance by God.  (R. Kent Hughes, Preaching the Word: Hebrews, vol. 2, 139-40)

However, it may have seemed silly to them to watch Israel marching silently around the walls for 13 times.  She and her family may have been tempted to join the others on the wall shouting insults to the troops below.  However, she persisted in obedience and they were all saved.

She might have had to remind herself and later her family of some of the truths that had led her to faith.  She had told the spies and likely was rehearsing to herself…

I know that the LORD has given you the land. . . . For we have heard how the LORD dried up the water of the Red Sea before you when you came out of Egypt, and what you did to the two kings of the Amorites who were beyond the Jordan, to Sihon and Og, whom you devoted to destruction. And as soon as we heard it, our hearts melted, and there was no spirit left in any man because of you, for the LORD your God, he is God in the heavens above and on the earth beneath. (Joshua 2:9–11)

Granted, Rahab’s faith was not perfect in obedience.  She was a pagan woman from a pagan culture, and it was a difficult situation when the king’s messenger came to her house looking for the two spies, so she lied.  Lying is sin, even when it is for a good cause.  But God was gracious to take Rahab’s faith and obedience as seen in her welcoming the spies, and He forgave her lie.

I agree with John Calvin:

As to the falsehood, we must admit that though it was done for a good purpose, it was not free from fault. For those who hold what is called a “dutiful lie” to be altogether excusable, do not sufficiently consider how precious truth is in the sight of God. Therefore, although our purpose be to assist our brethren, to consult for their safety and relieve them, it never can be lawful to lie, because that cannot be right which is contrary to the nature of God. And God is truth. . . . On the whole, it was the will of God that the spies should be delivered, but He did not approve of saving their lives by falsehood (John Calvin, Commentaries on the Book of Joshua (Grand Rapids, MI: Baker, 1984), p. 47).

If you will come to faith in Christ, even just as you are, He will save you and then begin to work His holiness into your life.  It doesn’t matter how many sins you have committed or how bad they might be, God can forgive you and cleanse you.

Fifth, Rahab’s faith caused her to reach out to her family.  If find it amazing her (and encouraging) that Rahab wants to include her whole family in what she believes will be their deliverance.  After all, as a prostitute, even in that pagan culture, it is likely that her family turned their backs on her long ago and rejected her.  For her to reach out to them now shows a forgiving heart.

While we don’t know if her family was spiritually “saved,” we do know that they were physically delivered along with Rahab and likely, along with Rahab, became a part of the people of God.

This encourages us to realize that God can use the salvation of an unlikely person, like Rahab, to reach an entire family through her faith.

Sixth, Rahab’s faith brought her into covenant relationship with God and his people.  James Montgomery Boice (Joshua: We Will Serve the Lord, p. 45) points out that Rahab actually became more “Jewish” than many of the contemporary Jews by birth, in that she believed God, whereas they did not.

Matthew Henry (Matthew Henry’s Commentary [Revell] VI:950) comments, “A true believer is desirous, not only to be in covenant with God, but in communion with the people of God, and is willing to cast in his lot with them, and to fare as they fare.”

For her faithful courage Rahab not only was spared but was honored. She became the mother of Boaz, who married Ruth, the great-great-grandmother of David, and she thereby came to be an ancestor of Jesus (Mt 1:5).  (John MacArthur Jr., The MacArthur NT Commentary: Hebrews, 364)

Joshua spared the life of Rahab’s family and placed them “outside the camp of Israel” (Josh 6:23). Nevertheless, because of her faith, Rahab was welcomed by the Israelites, married Salmon, and became the mother of Boaz, who was the great-grandfather of David (Ruth 4:21; Mt 1:5-6).  (William Hendriksen & Simon J. Kistemaker, NT Commentary: Hebrews, 349)

Finally, Rahab’s faith changed her life from futility to fruitfulness.  Prostitution is never glamorous, despite the way it was portrayed on Pretty Woman.  It is ugly.  It is debasing.  Men pay to use a woman’s body, with no regard for her as a person.  Prostitutes are never really respected for what they do.  They are disrespected and when their bodies become too old to perform, they are discarded.

But God is in the business of reclaiming the lives of the worst of sinners.  Those who turn to Him, like Rahab, get married and become mothers and grandmothers.  She became a partaker in all of Israel’s spiritual privileges and even became linked to Christ Himself (Matthew 1:5).

Any life outside of Christ is futile and headed for eternal damnation.  Any life that God saves by His grace, no matter how awful before, becomes fruitful and headed for everlasting glory.

Don’t get comfortable in Jericho.  Put your faith in the God who saves and transforms ugly, sinful lives into beautiful, fruitful, God-glorifying saints.

Faith for the Impossible, the Irrational, and the Immoral, part 2 (Hebrews 11:29-31)

Last week we noted that faith attempts the impossible, as Israel did when they walked through the Reed Sea on dry ground because God had promised to make that possible, while the Egyptians were buried under the waves because they had no promise.  Israel faced a dangerous and impossible situation.  They were about to be annihilated or captured by the Egyptians, who were pursuing them, while in front of them was a body of water they could not cross.  But God made a way where there seemed to be no way.

Today, we want to look at Hebrews 11:30, which shows us that faith sometimes accepts the irrational.  There was approximately forty years between the faith exhibited by Israel in v. 29 and the faith exhibited in v. 30.  In between was a lot of unbelief.

30 By faith the walls of Jericho fell, after the army had marched around them for seven days.

At this point Israel had wandered around in the desert for a total of 40 years, during which the older generation (the one that murmured so often and ultimately didn’t believe, (cf. Heb. 3:7-19) died off and a new generation had arisen.  God had instructed them again in the law through the book of Deuteronomy and now they are at the edge of the land.  Now remember, God had promised them this land.  This is what Abraham, Isaac and Jacob had all been waiting for.

So Israel was now camped on the Plains of Moab on the eastern side of the Jordan river.  Their first obstacle to entering the land and conquering it was the city of Jericho.  The problem is that Jericho was a well-fortified city.  Israel had a largely untrained army and no siege weapons.  How could they possibly overcome it?

Jericho was the gateway city to Canaan that the Israelites came to when they entered the Promised Land.  The city of Jericho was surrounded by walls so that no one was able to get in, and the walls served as solid protection against attacks.  The gates could be locked to keep the Israelites out (see Joshua 6:1). 

Humanly speaking, Joshua bore all the lonely responsibility of the leadership of his fickle, frightened people.  How he would have liked to have Moses there to talk to.  But there was no Moses.  Joshua now has sole responsibility.  He needed to get away to pray, to meditate, to plan the conquest.

Joshua had sent spies to scout out the city, Israel had crossed the Jordan and sanctified themselves, celebrated Passover, and then something strange happened.  As Joshua was out strategizing how to take on this walled city, the LORD appeared to Joshua in human form as the “captain of the Lord’s army” (so obviously an important person) and this man told Joshua God’s plan for victory (Joshua 5:13-6:5).

When we come to it straight from God’s presence, no task can ever defeat us.  Our failure and our fear are so often due to the fact that we try to do things alone.  The secret of victorious living is to face God before we face men.  (William Barclay, The Daily Study Bible Series, Hebrews, 159)

I believe (along with Calvin and Keil and Delitzsch) that this “commander of the army of the LORD” was a theophany, an appearance of Jehovah in the form of an angelic messenger.

Joshua asked “Are you for us or for our enemies?”  It was Joshua’s responsibility, as the shepherd-leader of Israel, to determine whether this warrior was a friend or an enemy.  The man replied, “Neither,” he replied, “but as commander of the army of the LORD I have now come” (Joshua 5:14)  This reminds me of Abraham Lincoln’s remark during the Civil War, when asked if God was on his side, “Sir, my concern is not whether God is on our side,” said the President, “my greatest concern is to be on God’s side, for God is always right.”

So Joshua, are you on God’s side?  That could only be proven by faith and obedience.  “Then Joshua fell facedown to the ground in reverence, and asked him, ‘What message does my Lord have for his servant?’” (Joshua 5:14b)

The commander of the LORD’s army replied, “Take off your sandals, for the place where you are standing is holy.”  And Joshua did so. (Joshua 5:15).  This command obviously reminded Joshua of Moses calling at the burning bush.  He was taking this man seriously.

This encounter with God served to steel Joshua and arm him for the conquering of Jericho, for very specific reasons.  He saw not only that God was with him, but God’s mystic appearance—with his sword pulled from his scabbard and held ready for battle—was indelibly printed on Joshua’s consciousness.  God would fight for him!  He knew that whatever the enemy mobilized, it would be matched and exceeded by heavenly mobilization.  It was this same awareness that galvanized Philipp Melanchthon, the primary theologian of the Reformation, for the immense battles he fought, for his favorite verse was Romans 8:31: “If God is for us, who can be against us?”  Melanchthon is said to have referenced this verse many times in his writings—and on his death bed.  It was his repeated (victorious!) refrain.

That was great.  The problem is that the plan was absurd.  Listen to it.

Then the LORD said to Joshua, “See, I have delivered Jericho into your hands, along with its king and its fighting men.  March around the city once with all the armed men.  Do this for six days.  Have seven priests carry trumpets of rams’ horns in front of the ark.  On the seventh day, march around the city seven times, with the priests blowing the trumpets.  When you hear them sound a long blast on the trumpets, have the whole army give a loud shout; then the wall of the city will collapse and the army will go up, everyone straight in” (Joshua 6:2-5)

Does that sound like a sensible battle plan to you?  No one else in history has tried this.  No military commander has sent his men into battle with this strategy.  It’s just absurd.

But in Joshua it produced the bedrock faith that introduces Hebrews 11—“Now faith is the assurance of things hoped for, the conviction of things not seen”—faith’s dynamic dual certitude. He had incredible visual certitude, for he had seen the unseen.  His conviction regarding the invisible would gird him in every battle.  He had awesome future certitude regarding what he hoped for—namely, the fall of Jericho and the taking of the Promised Land.  He was confident those walls would fall! 

But from this historical account we can learn five lessons.

First, salvation brings us into conflict with powerful enemies.  We’ve already seen this when Israel faced the Egyptian armies at the Reed Sea.  Being God’s people doesn’t insulate us from encountering significant problems.  Rather, it often is the catalyst for conflict, conflicts that wouldn’t have happened had we not been chosen by God.

You see, before you and I were saved, selfishness, pride, ego, greed, lust and many, many other sins didn’t trouble us.  In fact, sometimes we even thought of them as virtues!  But when we got saved and realized that these “fortified cities” (the New Testament calls them “strongholds”) would forever cause us problems unless we conquered them.  The problem is, they become deeply entrenched in our hearts and we have difficulty conquering them.

Not only do we now face enemies within, but salvation also brings us into conflict with people. 

  • Family members don’t like your newfound faith, because it now threatens their own favorite vices.
  • Bosses don’t like the fact that you won’t cheat or lie for them anymore.
  • Former friends malign you because you won’t join them in their parties and corrupt practices (cf. 1 Peter 4:3-4).

A second lesson we can learn here is that God’s way of victory usually accentuates His power and our weakness.

Marching around a walled city for seven days while blowing trumpets is not a sensible battle plan.  It must have seemed silly to many in Israel and certainly to everyone inside Jericho.  “This is the mighty army of Israel?  This is what we were afraid of?”

If Joshua had held strategy meetings with his top commanders, none of them would have suggested this plan.  One might have argued for direct assault, with siege ramps and battering rams to overpower the city.  Another may have suggested waiting it out until the city was starved into submission.  But no one would have dreamed of this plan.

Yet God chose this strange approach to teach them that victory over powerful enemies comes not when we trust in ourselves and our best strategies, but when we trust totally in our God.  Often, our problem is not that we are too weak, but that we think we are strong in ourselves.  Because we are so prone to pride, if God granted us victory in such situations, we would take at least some of the credit for ourselves.  Therefore, God’s plan for victory often humbles our pride by accentuating God’s power and our weakness.

We see this in the way that God reduced the army of Gideon from 32,000 men to just 300 men, all to take on the Midianite army of 135,000.  It wasn’t until Gideon was weak in number, weak enough to know that his only hope was in God, that God would grant them victory and they would give Him the glory.

Likewise, Paul spoke of the thorn in the flesh as something that humbled him.  He testified that “when I am weak, then I am strong” (2 Cor. 12:10) because God’s strength was being manifest in his weakness.  In 2 Corinthians 4:7 Paul says, “But we have this treasure in jars of clay [our weak, earthly bodies…why?] to show that this all-surpassing power is from God and not from us.”

Hudson Taylor said that when God wanted to open inland China to the gospel, He looked around for a man weak enough for the task.  One of the things Hudson Taylor would be marked by was a sense of humility; and a deep sense of joy – almost a sense of surprise – that God had chosen to use him for His glory.  He would write, “I often think that God must have been looking for someone small enough and weak enough for Him to use . . . and He found me” (R. Kent Hughes, 1001 Great Stories and Quotes, (Tyndale House, 1998), p. 213).

So, God’s path to victory always involves faith, sometimes faith in something that is totally irrational, so that our weakness is revealed and God’s strength alone is recognized as the power behind the victory.

Thirdly, faith must obey God implicitly.

Genuine faith always obeys.  If fact, we cannot really say that we believe unless we do obey God.  But faith for the impossible obeys God’s completely.  The LORD had given explicit instructions to Joshua that demanded implicit obedience from the Israelites (cf. Joshua 6:2–5; 6–10).

Israel could have said, “That’s a really fascinating plan, Joshua, and we do believe that God could do it that way.  But we’ve got a more sensible approach.”  That would have been rebellion.  It might look like good sense but it’s not.

Obeying God in this situation, unlike Israel at the Reed Sea, involved wearying effort.  Every time around that wall would involve 30-60 minutes of walking, and on the seventh day it would involve 3 ½ hours.

You know, I would have been grumbling even before the seventh day, saying, “We’ve been walking for five, six, seven days, and NOTHIN’ has happened!”  Maybe somebody said that; we don’t know.

What we do know is that on the seventh day, just like God had instructed, and Joshua 6:20 records, “When the trumpets sounded, the army shouted, and at the sound of the trumpet, when the men gave a loud shout, the wall collapsed; so everyone charged straight in, and they took the city.”

Only a fool would have attempted such a courageous approach to battle apart from God’s direction and power.  From the perspective of faith, only a fool would not attempt such a thing when he has God’s direction and power.  (John MacArthur Jr., The MacArthur NT Commentary: Hebrews, 364-5)

The writer of Hebrews tells us, in a simple sentence, “By faith the walls of Jericho fell down after they had been encircled for seven days” (v. 30).  This is the key to the spiritual understanding of the fall of Jericho: the walls of Jericho fell because of the faith of Joshua and his people. It was the greatest corporate act of faith in Israel’s history, one never to be exceeded.

And Calvin is right when he says, “It is evident, that the walls did not fall through the shout of men, or the sound of trumpets; but because the people believed that the Lord would do what he had promised”  (John Calvin, Commentaries: Hebrews, 300).

Obedience like that is always based on God’s revealed Word.  In this case Joshua had heard directly from God.  There was really no confusion about what God had said.  They were not ignorant of God’s command.  For us we have the Scriptures.  And while they don’t speak to all the particulars of life, they give enough general commands to provide us with sure guidance. 

The question is whether we will obey it, especially when it seems so against human reason.  Like Mark Twain said, “It’s not the parts of the Bible I don’t understand that bother me, it’s the parts I do understand.”  Those parts we must obey.

A fourth lesson we learn here is that faith must often wait upon God.

God could have said, “March around Jericho once, blow the trumpet and shout!  The walls will fall down.”  Every day that victory or those answers to pray are delayed, it tests our faith.  We don’t like to wait.  Waiting is one of the hardest things we have to do.

And the intensity of the problem likely increased day to day.  Every day they likely heard jeers from the people on the wall.  When the Canaanites got a good look at the procession, they undoubtedly exploded in incredulous laughter and then hoots and catcalls. They could not believe their eyes. What fools these Israelites were—clowns! And secretly some of the Hebrews agreed.

Every day they wondered whether Jericho’s defenses were being strengthened and improved.  But God didn’t allow them to defeat Jericho in a day.

They had to wait for God’s timing.  And that’s never easy.  Next to suffering, waiting is the hardest thing we have to do as believers.  Abraham had to wait, Isaac and Jacob did too.  Moses had to wait.  Every believer will have to wait.  It’s not that God is slow.  He just realizes how much good soul work can be done while we are waiting.  It is during these slow times that we have time to look up to God, to remind ourselves of His past faithfulness and to feed our hope on His promises.

What do we do while we are waiting for the culmination of God’s promise?  “Just do the next thing,” Elisabeth Elliot often said, quoting a poem. Until God reveals our next steps, we have much to keep us busy while we wait.

Finally, faith waits with expectancy.

Israel believed that God would act if they obeyed.  It didn’t happen quickly, but they believed He would act in their behalf.  When he told them to shout, they did so, with expectation that in that moment God would bring the walls down.

Several years ago, I learned as I was preaching on John the Baptist and how he was in prison struggling with whether his cousin Jesus really was the Messiah, that there is an important difference between expectation and expectancy.  Expectation has a definite picture in mind of what you want to see happen, while expectancy is an attitude that is open to whatever God might want to do.

While we don’t always know how God will answer our prayers or desires, we can face the future with the expectancy that He will do something for our good.  It might not be the “good” we have in mind, in fact it might even be better!  And that’s the way that God is: we don’t want to put Him into a box by having definite expectations of what God will do or how God will answer our prayers.  We don’t demand that God do it the way we expect.  Instead, we should carry an attitude of expectancy that “Yes, God is going to act, He’s going to work.  He may surprise us in the exact ways that He accomplishes His purposes and fulfills His promises in our lives.”

The video, “Jericho Unearthed,” effectively demonstrates that the Bible and Jericho’s archaeology do indeed match.  You can pick up the DVD or watch it online through Amazon instant video.

https://www.holylandsite.com/jericho-tell-es-sultan

Faith for the Impossible, the Irrational and the Immoral, part 1 (Hebrews 11:29-31)

John Gardner once wrote:  “We are faced with a series of great opportunities—brilliantly disguised as insoluble problems.”  Have you ever felt like you’re in an impossible situation, with no solution in sight?  Now, that word “opportunity” is definitely not my favorite word to use to describe a challenge.

Our text over the next few lessons comes from Hebrews 11:29-31, with one verse focusing on the Exodus and the other two verses focusing on the battle of Jericho.  Each of them presents a “disguised opportunity” which seemed almost impossible, yet they were opportunities to trust God and watch Him do wonderful things.

One of my favorite quotes comes from Jim Cymbala, pastor of Brooklyn Tabernacle and author of several books, leads a prayer meeting with several thousand people on Tuesday nights, and he said in his book Fresh Wind, Fresh Fire, “I despaired at the thought that my life might slip by without seeing God show himself mightily on our behalf.”

I hope that you have that desire as well.  I hope you desire to see God “show himself mightily in your behalf,” to come through in an impossible situation.  For that to happen, first you have to be in an “impossible” situation and second, you have to cry out to God for help and then believe that God will help you.

Listen to our author, in Hebrews 11:29-31…

29 By faith the people passed through the Red Sea as on dry land; but when the Egyptians tried to do so, they were drowned. 30 By faith the walls of Jericho fell, after the army had marched around them for seven days. 31 By faith the prostitute Rahab, because she welcomed the spies, was not killed with those who were disobedient.

Today we’re going to look at verse 29 and the exodus from Egypt.  The children of Israel here in verse 29 face an impossible situation.  Here, in Exodus 14, they had the Red Sea before them and the Egyptian army pursuing them.  They were truly “between a rock and a hard place,” an impossible situation.

Faith Attempts the Impossible

Although Moses is the one leading the people, the emphasis of verse 29 is that it was the faith of the people that provided the reason for God parting the Red Sea and allowing Israel to pass through on dry land.

This may seem somewhat surprising given that the author of Hebrews has consistently viewed that generation of Israelites as “evil and unbelieving” (Heb. 3:8-12) and Paul says that “God was not pleased with most of them” and most of them died in the wilderness (1 Cor. 10:2, 5).

But, we’ve already seen how generous God can be in describing even the best of the patriarchs as being people of faith, even though they didn’t always act that way.  Perhaps the best way to interpret this is that “by faith” refers to a believing remnant and that faith is then generalized to refer to the whole nation—that is, the faith of a few is seen as characteristic of the whole nation.  There is a similar situation in the New Testament when everyone on the ship with Paul was saved because of Paul’s faith, even though they did not believe God.

Israel is in an impossible situation, caused by their exodus from Egypt.  Pharoah, despite having the nation and his own household devastated by the plagues, decided he didn’t really want to lose his workforce and so he took off after the Hebrews.  Israel had been on their way out of Egypt when God told Moses, ““Tell the Israelites to turn back and encamp near Pi Hahiroth, between Migdol and the sea. They are to encamp by the sea, directly opposite Baal Zephon” (Exod. 14:2).  This would, according to verse 3, cause Pharoah to think that Israel was just wandering around confused…ripe pickings.  Not only that, but God would once again harden Pharoah’s heart.  Why?  So that Yahweh can “gain glory for myself through Pharaoh and all his army, and the Egyptians will know that I am the LORD.” (Exod. 14:4).  So Pharoah mobilized his army and “pursued the Israelites and overtook them” (Exod. 14:9).  The Israelites “looked up,” saw the army and “were terrified” (v. 10) and then characteristically said, “Was it because there were no graves in Egypt that you brought us to the desert to die? What have you done to us by bringing us out of Egypt?” (Exod. 14:11).

One of the things we will notice in both verses 29 and 30 of Hebrews 11 is that faith does not exempt us from going through trials and difficulties.  Even though they idealized their past, in believing that Egypt had been “so great,” in reality it had been very difficult living.

Here they harp against Moses, but it was God who had led them there.  So here they were, with the Red Sea in front of them and the Egyptians hotly pursuing them.  It was an impossible situation and unless God intervened, they were doomed.  Of course, this was God’s plan all along, to save them in such a dramatic and miraculous fashion that even the Egyptians would have to admit that Yahweh was the supreme God.

Israel needed to learn that salvation is completely from God, that salvation “salvation belongs to the Lord” (Psalm 8:3), which Jonah had to learn.  He said, “What I have vowed I will make good. I will say, ‘Salvation comes from the LORD,’” (Jonah 3:9).  There was absolutely nothing they could do to save themselves.  There was no place to MacGyver the situation and make an escape.  God led them into this desperate, impossible situation so that they would have to trust solely in him.

That is how God grows our faith today.  Sure, we know in our heads that we need to trust Him totally, every moment, but we don’t believe it in practice until He throws us into the deep end, into situations where there is absolutely no way out unless God comes through for us.

God delights in turning our overwhelming impossibilities into exhibitions of His might.  John Flavel once said, “Man’s extremity is God’s opportunity.”  During the day of extremity, there is an opportunity for God to do what He does.  To deliver.  To save.  To bring good out of bad and order out of chaos.  Trials are like the gymnastic apparatus that makes the muscles of our faith grow stronger.

Here was a situation in which Israel’s enemy thought that they had an easy victory.  But God did miraculously what was impossible.  With God all things are possible.  He piled the waters on either side, allowing Israel to walk through on dry ground (Exodus 14:21-22), then he allowed the Egyptians to confidently pursue them.

The Red Sea is also called the Sea of Reeds, and we are not sure of the exact location where the Israelites crossed, but it clearly took place at a point where there was plenty of water.  I think it is humorous how some liberal scholars will say that the place where Israel crossed was just a few inches deep.  Not only is that not the way the Bible describes it, but then you have to deal with a completely different miracle.  How did God drown the entire Egyptian army in just a couple inches of water?  You can’t have it both ways!

Surely the Egyptians should have noticed the trap!  Water piled up in towering walls alongside them ain’t normal.  But John Owens observes, “There is no such blinding, hardening lust in the minds or hearts of men, as hatred of the people of God and desire for their ruin.”  The Egyptians abandoned all reason and rushed to their own destruction.  And thus a helpless, defenseless, disorganized band of two million slaves were delivered from a powerful, well-equipped army.  Nothing is too difficult for God Almighty!

The particular lesson of faith we learn from the crossing of the Red Sea is this: When you are trapped by impossible circumstances, trust in God’s miraculous deliverance.  Don Moen wrote the song “God Will Make a Way.”  In it he writes:

God will make a way
Where there seems to be no way
He works in ways we cannot see
He will make a way for me

Now, come back to the reason that God delivered them.  Our author says that it was “by faith.”  But after expressing their desire to return to Egypt (Exod. 14:12), “Do not be afraid. Stand firm and you will see the deliverance the LORD will bring you today. The Egyptians you see today you will never see again.  The LORD will fight for you; you need only to be still” (Exod. 14:13-14).

Up to this point it was really Moses who, up to this point, had faith.  They were full of fear.  He comforts the people and then this eventuated in Moses’ preeminent display of faith when he stretched his hand out over the Red Sea, and the Lord drove back the waters with a strong east wind, and Israel passed through as on dry land (cf. Exodus 14:21, 22).

Both the book of Exodus in the Old Testament and the book of Hebrews in the New Testament stress the fact that the Israelites crossed over the Red Sea on dry ground.  The Israelites did not have to swim or wade across.  They didn’t even get their feet wet!  God pushed the waters back, and the Israelites crossed over on dry ground.  Now that is a miracle.

Meanwhile, the Egyptians followed them into the sea and immediately started experiencing problems.  Their chariot wheels were jammed and they had difficulty steering their chariots.  Then “Moses stretched out his hand over the sea, and at daybreak the sea went back to its place.  The Egyptians were fleeing toward it, and the LORD swept them into the sea.  The water flowed back and covered the chariots and horsemen—the entire army of Pharaoh that had followed the Israelites into the sea. Not one of them survived” (Exodus 14:27-28).

The end result is that “That day the LORD saved Israel from the hands of the Egyptians, and Israel saw the Egyptians lying dead on the shore.  And when the Israelites saw the mighty hand of the LORD displayed against the Egyptians, the people feared the LORD and put their trust in him and in Moses his servant” (Exodus 14:30-31).

One man’s faith, which led to God’s action, resulted in the people “putting their trust in [the LORD].  What a sublime fact we have here!  One man’s faith can be so authentic and effectual that it can elevate a whole people and secure their deliverance! In lesser ways we have seen this in the lives of such people as Martin Luther and John Wesley and Jonathan Edwards.  This truth holds great promise for us.  Vibrant, authentic faith can elevate our families, churches, and communities.  Because Moses believed, the Israelites believed.

Now, it’s important to understand that the way God opens up for you will still require faith on your part.  Notice God did not just pick the Israelites up and deposit them safely on the other side of the Red Sea.  Exodus 14:22 says, “and the Israelites went through the sea on dry ground, with a wall of water on their right and on their left.

God created a passageway for them through the Red Sea, but they still had to walk through that passage believing that God would protect them.  I would imagine it took tremendous faith for them to step onto the dry bed of the Red Sea with those walls of water towering above them on the right and on the left.  Only God was holding those great walls of water back, and if He chose to let go at any moment, there was nothing anyone could do to stop that water from flooding back in.

When you are trapped by circumstances, God will make a way for you.  But that way will still require faith on your part, again proven by obedient action.  Sometimes the way God opens up for you involves making hard decisions or taking great risks in order to do that which is right.  Sometimes it requires confession of sin, not only to God but to the person you sinned against.  Sometimes it means letting go of some things that you hold dear in life.  God never promises you an easy way, but he does promise to make a way if you will follow him in faith.

And most important of all, when you do follow God, God promises to go with you.  You never walk the path of faith alone.  When you go with God, God promises to walk with you every step of the way.  God says this in Isaiah 43: “When you pass through the waters, I will be with you; and when you pass through the rivers, they will not sweep over you” (Isa. 43:2).  That is exactly what happened with these Israelites.  The rest of the verse says, “When you walk through the fire, you will not be burned; the flames will not set you ablaze,” which happened to three Hebrew young men who trusted God and refused to bow down to Nebuchadnezzar’s idol.

Why does the LORD do this?  Look at verses 3 and 4 of Isaiah 43: “For I am the LORD your God, the Holy One of Israel, your Savior; I give Egypt for your ransom, Cush and Seba in your stead.  Since you are precious and honored in my sight, and because I love you, I will give people in exchange for you, nations in exchange for your life.”

First, I am “your God” and “your Savior.”  You belong to me as my people and as your God I will save you.  He specifically says here.  “I give Egypt for your ransom.”  That was the redeeming price for saving Israel.  Second, we see God’s affections.  He is loyal because we belong to Him, but He is also affectionate towards us.  He saves us because we are “precious and honored” and “because I love you.”  Therefore, God will deliver them from other nations throughout their history.

Notice that what God did for Israel He did not do for the Egyptians.  He saved Israel and destroyed the Egyptians, even though they also went into the Reed Sea.  However, the difference, beside the fact that they were not God’s people, is that they didn’t enter the Reed Sea by faith, but by presumption.  They just presumed that if Israel could do it, so could they.

But it is dangerous to presume upon God and faith is not like that.  Faith is based upon God’s revealed promises.  The Egyptians had no promises to go on.  They acted on the presumption that nothing bad would happen to them.  The Egyptians had as much (or more) courage than the Israelites, but they didn’t have the promises.  So let’s not be like the Egyptians, presuming upon God when He has given us no assurance through revealed promises.

A. W. Pink notes: “”There are three degrees of faith. There is a faith which receives, when as empty-handed beggars we come to Christ and accept Him as our Lord and Saviour: John 1:12.  There is also a faith which reckons, which counts upon God to fulfill His promises and undertake for us: 2 Tim. 1:12.  There is also a faith which risks, which dares something for the Lord.”

None of these degrees of faith are effective and beneficial to us unless they are backed by God’s promises.  We can receive nothing by faith unless God has promised to give us something.  We cannot reckon on something being true unless God’s Word tells us so.  And we dare not take dangerous risks unless God clearly tells us to do so.

The test of faith is trusting God when all we have are His promises.  When the waters are piled high all around us and problems and dangers are about to overwhelm us, this is when faith is tested, and when the Lord takes special pleasure in showing us His faithfulness, His love, and His power.  When we have nothing but His promise to rely on, His help is the nearest and His presence the dearest to those who believe.  (John MacArthur Jr., The MacArthur NT Commentary: Hebrews, 358)

So faith overcomes enormous obstacles, enduring by seeing the unseen God.  “But,” you may be wondering, “what about Peter Cameron Scott and all of his fellow missionaries that died young while trying to take the gospel into Africa?  Their faith did not deliver them!”

John G. Paton (1824-1907), who left his native Scotland to take the gospel to the cannibals of the New Hebrides Islands, answers that question well.  As he was getting ready to leave, an elderly friend repeatedly sought to deter him.  His crowning argument was always, “The Cannibals!  You will be eaten by Cannibals!”

Paton finally replied, “Mr. Dickson, you are advanced in years now, and your own prospect is to be soon laid in the grave, there to be eaten by worms.  I confess to you, that if I can but live and die serving and honoring the Lord Jesus, it will make no difference to me whether I am eaten by Cannibals or worms.  And in the Great Day my resurrection body will arise as fair as yours in the likeness of our risen Redeemer” (John G. Paton Autobiography [Banner of Truth], p. 56).

When Paton finally received his external call at age thirty-five and landed in the region in 1859, he was quickly “stunned by the dreadful loss” of his first wife, Mary Ann Robson, to fever (John Paton, John G. Paton: Missionary to the New Hebrides: An Autobiography, ed. Rev. James Paton (Geanies House: Christian Focus Publications, Ltd., 2009, p. 60), Their newborn son, Peter, followed three weeks later. His ministry was undergirded by this reigning thought: “This is strength; — this is peace: — to feel, in entering on every day, that all its duties and trial have been committed to the Lord Jesus, — that, come what may, He will use us for His glory and our own real good!” (Ibid, p. 101).

Let’s join Paton and Scott and Moses as people of overcoming faith, who endure by seeing the unseen God!

Faith Values the Greater Reward from God, part 4 (Hebrews 11:27-28)

Today we will conclude our study of Moses as he is presented as a man of faith in Hebrews 11.  We are picking up at vv. 27 and 28 today.

27 By faith he left Egypt, not being afraid of the anger of the king, for he endured as seeing him who is invisible. 28 By faith he kept the Passover and sprinkled the blood, so that the Destroyer of the firstborn might not touch them.

Both of these verses remind us that Moses’ choices, at least in these cases, was driven by faith.  Here the author explains that Moses’ another forty-year separation from Egypt in the land of Midian.  Here again the author references the second half of his description of faith in verse 1: “Now faith is . . . the conviction of things not seen”— visual certitude.

Moses’ choice to side with the Israelites is explained for us in Exodus 2:11-15a:

11 One day, when Moses had grown up, he went out to his people and looked on their burdens, and he saw an Egyptian beating a Hebrew, one of his people. 12 He looked this way and that, and seeing no one, he struck down the Egyptian and hid him in the sand.  13 When he went out the next day, behold, two Hebrews were struggling together. And he said to the man in the wrong, “Why do you strike your companion?”  14 He answered, “Who made you a prince and a judge over us? Do you mean to kill me as you killed the Egyptian?” Then Moses was afraid, and thought, “Surely the thing is known.”  15 When Pharaoh heard of it, he sought to kill Moses.  But Moses fled from Pharaoh and stayed in the land of Midian. 

While it may seem that Moses left Egypt because Pharoah “sought to kill Moses” (Exod. 2:15), our text in Hebrews 11 said that he was “not being afraid of the anger of the king,” in other words, that was not the cause of his departure.  The cause is that “he endured as seeing him who is invisible.”

Philip Edgecombe Hughes remarks, “… it was not personal fear of Pharaoh but the awareness of his destiny as the deliverer of the covenant people that caused him to take flight. Had he remained [in Egypt], at that juncture, this destiny would have been thwarted, humanly speaking, by his execution; and so, impelled by faith in the divine purpose for his life, Moses took refuge in Midian” (A Commentary …, p. 499. Cf. Dods, 4:361).

By the way, some believe that verse 27 is not referring to Moses’ first departure from Egypt, but the departure of the Exodus.  If so, Moses’ boldness and courage was very pronounced in that case.

A. W. Pink observes, “Faith and fear are opposites, and yet, strange to say, they are often found dwelling within the same breast; but where one is dominant the other is dormant” (Exposition of Hebrews [Ephesians Four Group, CD, p. 804).  Moses probably had some butterflies in his stomach as he prepared to go before Pharaoh.  Martin Luther fought off anxiety at the Diet of Worms as he appealed to Scripture and said, “Here I stand.  I can do no other.  God help me.”  Faith in God enabled these men to obey Him and overcome any fear.

Whether or not it was the first departure or the second, the key to Moses’ response is that he “endured.”  “By faith he left Egypt, not fearing the wrath of the king, for he endured – he persevered – as seeing Him who is unseen.” In other words, it wasn’t basically fear that caused Moses to leave Egypt, it was “endurance.”  Endurance?

In what?  Endurance implies a chosen path of difficulty that you are tempted to forsake but you hang in there and “endure.”  What is the writer referring to when he says in verse 27 that Moses “left Egypt . . . for he endured . . .”?  What path had Moses chosen that required endurance to stay on and even led him out of Egypt for 40 years before he came back to rescue his people?

The writer expresses the dangerous, painful path Moses had chosen in two ways: First (in verse 25) it is the choosing of ill-treatment with the people of God over the passing pleasures of sin. Second (in verse 26) it is the choosing of reproach for Christ (the Messiah) over the treasures of Egypt.  Now don’t miss this!  The choice was made before the threat of Pharaoh.  The bridges had already been burned between Moses and Egypt. It had happened in his heart.  Not yet geographically, but spiritually and morally he was gone already.  Do you see that? (https://www.desiringgod.org/messages/liberated-for-love-by-looking-to-the-reward)

Faith is a hunger for God that triumphs over our hunger for the pleasures of this world.  And so faith unleashes radically God-centered, risk-taking, people-loving behavior.

The source of Moses’ courageous endurance was the fact that he was able to see “him who was invisible.”  The paradoxical phrase “seeing him who is invisible” does not mean he saw God with the naked eye.  Faith’s eye saw what the physical eye is incapable of seeing. But there did also come a time when God was so pleased with Moses’ spiritual vision that he graced him with physical vision of a part of God’s glory (cf. Exodus 33:18–23) and spoke to him face-to-face (cf. Exodus 33:9–11; Numbers 12:7, 8).

Kent Hughes argues that this is not extraordinary, but should be the normal experience of every believer.  Elisha’s prayer is just as relevant today for the church as it was when he prayed it over his anxious servant: “Then Elisha prayed and said, ‘O LORD, please open his eyes that he may see.’  So the LORD opened the eyes of the young man, and he saw, and behold, the mountain was full of horses and chariots of fire all around Elisha” (2 Kings 6:17).

David speaks of beholding God’s beauty in the temple (Psalm 27:4) and had beheld God’s “power and glory” in the sanctuary (Psalm 63:2).  But what David saw and what we see is not visible with the naked eye, but rather with the eyes of our heart.

There are verses which say we cannot see God (1 Timothy 6:15-17, 1 Timothy 1:17; 1 John 4:12; Exodus 33:20; Deuteronomy 4:12), but other verses which say that we can, such as “Blessed are the pure in heart, for they shall see God” (Matt. 5:8).  We cannot see God physically, but we cannot even see God spiritually without divine intervention.  Paul says in 2 Corinthians 4:3-6, “And even if our gospel is veiled, it is veiled only to those who are perishing.  In their case the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God.  For what we proclaim is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus’ sake.  For God, who said, “Let light shine out of darkness,” has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.”

This is what kept Moses from fearing the wrath of Pharoah, because he could see that God was with him.  Like David in Psalm 23:4, “Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me; your rod and your staff, they comfort me.”  When we know that God is with us and for us, we can have peace in the midst of the most difficult, even terrifying, circumstances.

William Lane points out that Moses’ “seeing” of God was not a one time event, but a constant, habitual practice: “The emphasis … falls not on endurance but on continually seeing, as it were, the unseen God … The reference is not to the awesome event at the burning bush … as if to say that Moses saw one who is invisible, but to a fixed habit of spiritual perception. … From the pastoral perspective of the writer, the firmly entrenched habit of Moses in keeping God continually in view establishes a standard for imitation by the community in its experience of fear and governmental oppression” (Hebrews 9—13, p. 376).

“Looking to the reward” in verse 26 corresponds to “seeing him who is unseen” in verse 27. He had, by faith, burned the bridges in his mind (by “the assurance of things hoped for”), and then, by faith, he burned them in his flight (by “the conviction of things unseen”).

Now remember, Moses left Egypt after having protected a fellow Israelite from an Egyptian taskmaster.  I can imagine that in some sense he envisioned himself as a liberator, which God would eventually confirm.  But this is not the time, and possibly not the way in which God wanted Moses to liberate Israel.

Maybe this let the air out of his balloon and he sulked a bit upon leaving Egypt.  He may have thought of himself as a failure.  If he had the gift of foresight, he could have realized that this was merely a speed bump in God’s plan for him, that there was more preparation to do on Mose’s character before God would use him mightily.

Doesn’t that seem to be the way when God wants to use a man mightily?  Joseph, Moses, David, Paul all spent years waiting for God to promote them to their divinely appointed task.  God uses everything we go through to teach us and equip us. Every humbling and exhausting experience either prepares us for the next humbling and exhausting experience or prepares us for a mountaintop experience where we appreciate God’s sovereignty in a whole new way.

The last of the ten plagues that secured Israel’s exodus from Egypt was the destruction of all the male firstborn of both man and beast (cf. Exodus 12:12).  But God provided a way of escape for his people.  God told them through Moses to slaughter a lamb, take some hyssop and dip it in the lamb’s blood, and daub the blood on the top and sides of the doorways of their homes. Homes so anointed would be under God’s protection, and the destroyer would not be permitted to enter (cf. Exodus 12:21–23).  Thus, our text reads, “By faith he kept the Passover and sprinkled the blood, so that the Destroyer of the firstborn might not touch them” (11:28).

Moses had just endured the wrath of Pharoah by faith, now by faith he must lead the nation in escaping the wrath of God.

The point is that Moses and Israel so believed God that they obeyed God to the letter. As Raymond Brown notes:

The instructions were strange, the demands costly (a lamb without blemish) and the ritual unprecedented, but they did precisely as they were told.  In simple faith they kept the Passover.  They relied on the God who had spoken to them through his servant: “Then the people of Israel went and did so; as the Lord had commanded Moses and Aaron, so they did” (Exodus 12:1–3, 28).

Obedience is an act of faith.  Abel obeyed, Abraham obeyed, each of these men and women obeyed God because they trusted Him and His Word.

But what is even more remarkable is that the phrase “by faith he kept the Passover” actually means that he instituted the Passover (perfect tense).  Moses actually instituted the Passover “as a statute forever” to be done year after year (Exodus 12:14)—which means that Moses never doubted in the least that the people would be delivered from Egypt!  He had nothing to go on but God’s word, but he believed it implicitly.  Moses’ strong faith liberated Israel!

Moses told Israel…

21 Then Moses called all the elders of Israel and said to them, “Go and select lambs for yourselves according to your clans, and kill the Passover lamb. 22 Take a bunch of hyssop and dip it in the blood that is in the basin, and touch the lintel and the two doorposts with the blood that is in the basin. None of you shall go out of the door of his house until the morning. 23 For the LORD will pass through to strike the Egyptians, and when he sees the blood on the lintel and on the two doorposts, the LORD will pass over the door and will not allow the destroyer to enter your houses to strike you. 24 You shall observe this rite as a statute for you and for your sons forever. 25 And when you come to the land that the LORD will give you, as he has promised, you shall keep this service. 26 And when your children say to you, ‘What do you mean by this service?’ 27 you shall say, ‘It is the sacrifice of the LORD’s Passover, for he passed over the houses of the people of Israel in Egypt, when he struck the Egyptians but spared our houses.'” And the people bowed their heads and worshiped. 28 Then the people of Israel went and did so; as the LORD had commanded Moses and Aaron, so they did.

Israel did not celebrate Passover every year, but Moses instituted it in faith that God would not only deliver their lives on that night, but also bring the nation out of enslavement to Egypt.  Notice the emphasis in Exodus 12:28, “then the people of Israel went and did so; as the LORD had commanded Moses and Aaron, so they did.”  They obeyed God by faith, believing that they would be delivered from the destroying angel if they obeyed.

Those who did not believe, and therefore did not obey by applying the blood of the sacrificed lamb around the doorpost, would be destroyed.  They did not trust in the blood of the sacrificed lamb.  We read about that in Exodus 12:29-30, “At midnight the LORD struck down all the firstborn in the land of Egypt, from the firstborn of Pharaoh who sat on his throne to the firstborn of the captive who was in the dungeon, and all the firstborn of the livestock. And Pharaoh rose up in the night, he and all his servants and all the Egyptians. And there was a great cry in Egypt, for there was not a house where someone was not dead.”

Of course, this should remind us how important it is that we trust in the blood of the Lamb that was slain in our behalf on the cross.  The New Testament is clear that Christ is our Passover Lamb who was slain (1 Cor. 5:7).  John the Baptist proclaimed to his disciples, upon seeing Jesus, “Behold, the Lamb of God, who takes away the sin of the world” (John 1:29).  Peter tells us “And if you call on him as Father who judges impartially according to each one’s deeds, conduct yourselves with fear throughout the time of your exile, knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, but with the precious blood of Christ, like that of a lamb without blemish or spot.  He was foreknown before the foundation of the world but was made manifest in the last times for the sake of you who through him are believers in God, who raised him from the dead and gave him glory, so that your faith and hope are in God” (1 Peter 1:17-21)  Only a Lamb without sin is able to take away our sin.

R. C. Sproul notes:

[Jesus] made satisfaction for our debt, our enmity with God, and our guilt.  He satisfied the ransom demand for our release from captivity to sin.  However, there is another significant word that is often used in descriptions of the atonement: substitution.  When we look at the biblical depiction of sin as a crime, we see that Jesus acts as the Substitute, taking our place at the bar of God’s justice.  For this reason, we sometimes speak of Jesus’ work on the cross as the substitutionary atonement of Christ, which means that when He offered an atonement, it was not to satisfy God’s justice for His own sins, but for the sins of others.  He stepped into the role of the Substitute, representing His people.  He didn’t lay down His life for Himself; He laid it down for His sheep.  He is our ultimate Substitute.

The idea of being the Substitute in offering an atonement to satisfy the demands of God’s law for others was something Christ understood as His mission from the moment He entered this world and took upon Himself a human nature. He came from heaven as the gift of the Father for the express purpose of working out redemption as our Substitute, doing for us what we could not possibly do for ourselves. (https://www.ligonier.org/learn/articles/jesus-our-substitute)

I want to close this lesson with a story about Adoniram Judson the very first American Protestant missionary to renounce and walk away from his life in America . . . he would give away everything to spend his life in the land of Burma, just north of Thailand.  Before he embarked on his journey, he had fallen in love with wealthy young lady who also loved Christ, as did her parents.  So he wrote a letter to her father, and this is what he said…

“I have now to ask, whether you can consent to part with your daughter early next spring, to see her no more in this world; whether you can consent to her departure for a heathen land, and her subjection to the hardships and sufferings of a missionary life; whether you can consent to her exposure to the dangers of the ocean; to the fatal influences of the southern climate of India; to every kind of want and distress; to degradation, insult, persecution and perhaps a violent death.  Can you consent to all this, for the sake of Him who left his heavenly home, and died for her and for you – for the sake of perishing immortal souls – for the sake of heaven and the glory of God.  Can you consent to all this, in the [promise of] meeting your daughter in the world of glory with a crown of righteousness, brightened by the acclamations of heathen now saved, through her means, who will there be praising her Savior?   / Jesse Clement, The Life of Rev. Adoniram Judson (Reprints from the collection of the University of Michigan Library), p. 25.

That is the kind of faith that Moses expressed, and we can too!

Faith Values the Greater Reward from God, part 3 (Hebrews 11:23-28)

We are talking about the faith of Moses, a faith that allowed him to give up a position of privilege and power, where he could have every pleasure and treasure his heart desired, opting instead for the yet unseen, but definitely real, “greater wealth” of the heavenly reward.  Like the patriarchs before him, he didn’t experience the greater treasures and pleasures in this life, but in the life to come, in the heavenly city (Heb. 11:13-16).

So turn with me again to Hebrews 11:24-28…

24 By faith Moses, when he was grown up, refused to be called the son of Pharaoh’s daughter, 25 choosing rather to be mistreated with the people of God than to enjoy the fleeting pleasures of sin. 26 He considered the reproach of Christ greater wealth than the treasures of Egypt, for he was looking to the reward. 27 By faith he left Egypt, not being afraid of the anger of the king, for he endured as seeing him who is invisible. 28 By faith he kept the Passover and sprinkled the blood, so that the Destroyer of the firstborn might not touch them.

We noticed last week Mose’s negative choice of “refusing to be called the son of Pharoah’s daughter.”  Today we will talk about his positive choice in verse 25, “choosing rather to be mistreated with the people of God than to enjoy the fleeting pleasures of sin.”

By the way, this was a permanent decision.  Warren Wiersbe tells the story about the mayor of a large American city who moved into a dangerous and decayed housing project to demonstrate the problems and needs of the minorities.  But she also kept her fashionable apartment and eventually moved out of the slum.  He concludes, “We commend her for her courage, but we have to admire Moses even more.  He left the palace and never went back” (The Wiersbe Bible Commentary: New Testament, p. 836)

So Moses chose to be mistreated rather than enjoy the pleasures of sin.

Let’s see, pain or pleasure, which shall I choose?  Few of us would willingly choose pain over pleasure, but Moses did.  Moses chose the pain of mistreatment rather than the pleasures of sin.

Ultimately Moses’ potential sin, had he chosen these “fleeting pleasures” would have been to abandon his faith in God as he became more and more immersed in the mindset of godless Egypt, much like Solomon’s heart was turned aside from God because of his pagan wives.  There was constant exposure and then pressure there to engage with the world’s system and pleasures, which could have turned his heart against the God of his fathers.

Moses knew that to go God’s way meant persecution and pain “with the people of God.”  It is fascinating that in the next verse our author shows that Moses thought of this as “the reproach of Christ.”  Somehow he connected his own sufferings to the sufferings that Jesus Christ would experience in his humiliation.  Maybe this was an unconscious connection on his part but the author shows that it is a real connection that any saint has with Jesus Christ when we suffer for his sake.  It is very similar to what Paul talked about in Philippians 3 when he says, “that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death…” (Phil. 3:10).

Paul wanted to know Christ, not just intellectually, but experientially.  Because Christ was no longer alive and walking about on earth Paul didn’t have that firsthand interaction with Jesus.  Nevertheless, Paul had experienced and wanted to experience more, “the power of his resurrection,” but Paul knew that to experience resurrection he had to go through death, so he longed, strangely enough to our ears, to “share his sufferings, becoming like him in his death.”

Paul Miller discusses this fascinating idea in his book J-Curve.  The J-Curve is Jesus dying and rising.  Of course, positionally we die to sin and rise to God (Rom. 6) because we are united to Jesus by faith.  Also, we will one day die physically and ultimately we will rise physically.

But Paul Miller also shows that we can experience the J-Curve through suffering, repentance and love.  In suffering, we die to something.  It can be our health, a marriage, a loss of a loved one.  But if we perceive it as suffering “with Christ,” it turns what is wholly negative into something positive (an experience of deep fellowship and ultimately resurrection).  So see your suffering as “with Christ,” as engaging in His sufferings, and then expect and look for mini-resurrections.

The J-Curve also happens through repentance.  Here the evil is not outside us, perpetrated against us, but inside us.  We acknowledge that something needs to die, some sinful desire that we have, but when we give up that sin and experience fellowship with Jesus, we will experience the resurrection of joy and holiness and love.

Love is another J-Curve.  In this case we die to ourselves, our agenda, our pleasures, so that we can meet the needs of someone else.  We “put to death” some desire we have for our own pleasure, so that we can meet the needs or desires of someone else.  The result?  That relationship gets better and better!

This is what Moses was doing.  He didn’t know Jesus fully yet, but He knew God well enough to know that if he gave up the “fleeting pleasures” of sin for His sake, then something immensely more satisfying would be his in the future.

Disgrace suffered for Christ’s sake Moses valued as priceless honor.  Yes, Moses knew about Christ.  He himself said so in Dt 18:15 when he urged Israel to look for and listen to that greater Prophet who was coming.  Jesus also said so when he told the Pharisees in Jn 5:46, “Moses wrote about me” with the eye of faith Moses saw the coming Christ and identified with him by joining his people.  (Richard E. Lauersdorf, The People’s Bible: Hebrews, 143)

Notice how Moses viewed these pleasures, and it may shock us into realizing how we need to view our own worldly pleasures.  First of all, they are the “pleasures of sin” that we “enjoy.”  We sin because we enjoy it.  We sin because it is a pleasure. So let’s not deny that sin can be a pleasure.  That is the only way Satan can tempt us.  If it were a pain, we would avoid it.  If we got shocked every time we sinned, we would stop sinning.

But again, a shock is like Ulysses being tied to the mast.  It may stop us from sinning, but we still want to, we still long to.  We would just seek ways to get what we want without being shocked, like the addict who hides his addiction so that no one can see him and rebuke him.

John Piper recognizes the danger in the pleasures of sin, saying, “The greatest adversary of love to God is not his enemies but his gifts.  And the most deadly appetites are not for the poison of evil, but for the simple pleasures of earth.  For when these replace an appetite for God himself, the idolatry is scarcely recognizable, and almost incurable.  (John Piper, A Hunger for God: Desiring God Through Fasting and Prayer, 14)

Disobeying had many attractions.  Among other things, it would have been a lot easier and a lot more enjoyable in the short run.  It is hard enough to stop seeking worldly things.  It is even harder to give them up once we have them, and Moses had a great many of them by the time he was forty.  We have no reason to believe that he was ever involved in any immoral practices, but he enjoyed the pleasures of an extremely comfortable life.  He had the best food, the best living quarters, the best recreation, the best of everything that his age could provide.  These were not sins in themselves.  Joseph had enjoyed the same pleasures in the same place, while being perfectly obedient to God.  But they would have been sin for Moses, had he decided to stay in the Egyptian court, and he forsook them for the sake of God’s call.  (John MacArthur Jr., The MacArthur NT Commentary: Hebrews, 352)

Second, notice that these pleasures are “fleeting,” or some versions say “passing.”  They are temporary.  They don’t last.  You’ve experienced that.  You gave yourself to some illicit pleasure when you were all alone in the dark and it felt good…for a moment, for a brief moment.  Then, if you are fortunate, you began to feel guilty.  This is not the repressed conscience bequeathed to us by the Puritans, but rather is the precious gift of God.

The point is, Moses knew that these pleasures were real pleasures that could be enjoyed, but that they were also “fleeting.”  God’s reward is permanent, not passing; it is forever, not fleeting.

Remember that next time you are tempted.  Remind yourself: “I’ll feel good for a moment or two, but it won’t last.”  Then tell yourself that God’s way offers a better, more lasting reward.

As a family member in Pharaoh’s court, Moses enjoyed whatever pleasures anyone could seek.  He lived in luxury (picture the splendor of King Tut’s tomb!).  He ate the best food available.  He dressed in the finest clothes.  He could have any Egyptian beauty his heart desired.

Yet because he believed in a better reward—pleasures and treasures that were bigger and better than anything Egypt (or the whole world) could offer—he said “no.”  He chose rather to become an object of scorn and contempt along with the people of God.

Why?  Because by faith he believed in a better reward awaiting him.  Why would a man knowingly choose such suffering?  Was he a masochist?  Was he insane?  No, actually he was quite shrewd.  Like the man who sold everything he had to buy the pearl of great price (Matt. 13:45-46), Moses gained something better.

The “treasures of Egypt” were something that many coveted.  Discoveries such as the tomb of King Tutankhamen, who lived only a hundred or so years after Moses, have shown us how vastly rich Egypt was at its peak. Moses had access to a great deal of wealth, and likely had much in his own possession.  He had all the things the world holds dear.  He must have been strongly tempted to hold on to them; but he did not.  (John MacArthur Jr., The MacArthur NT Commentary: Hebrews, 353)

Moses shows us that men are known by their choices.  We make our choices and then our choices make us.  John MacArthur says, “Christian living involves making right decisions.  You can note the maturity of a Christian by the decisions he makes.  Holiness is making right decisions, carnality is making wrong ones.  Our Christian living rises or falls in maturity and holiness on the basis of the decisions we make.  When Satan tempts us, we decide either to say yes or no.  When we have opportunity to witness, we either take advantage of it or we do not.  We decide whether or not to take time to read the Bible and to pray.  It is not a matter of having time but of taking time, and taking time requires a decision.  In business we often have to choose between making more money and being honest and ethical, or between getting ahead and giving enough time to our families and to the Lord’s work.  Virtually everything we do involves a decision”  (John MacArthur Jr., The MacArthur NT Commentary: Hebrews, 346).  He goes on to say, “Right choices are made on the basis of right faith.  Often we cannot see the consequences of our choices.  Satan tries to make his way seem attractive and good and God’s way seem hard and unenjoyable.  When we know God’s will in a matter, we choose it by faith.  We know it is the right choice because it is God’s will, even before we see the results.  God’s will is the only reason we need.  When we choose God’s way, we put up the shield of faith, and the temptations and allurements of Satan are deflected (Eph 6:16). . . . The opposite of choosing God’s way is always Satan’s way, and not believing God is believing Satan.  Whenever we sin, we believe Satan; we believe that his way is better than God’s.  We believe the father of lies above the Father of truth”  (John MacArthur Jr., The MacArthur NT Commentary: Hebrews, 347)

From the worldly standpoint, he was sacrificing everything for nothing.  But from the spiritual standpoint, he was sacrificing nothing for everything.  (John MacArthur Jr., The MacArthur NT Commentary: Hebrews, 350).  Or, as Jim Eliot said, the missionary martyred by the Waorani Indians of Ecuador in 1954, “He is no fool who gives what he cannot keep to gain what he cannot lose.”

God has designed this Christian life so that we would be motivated by rewards.  The emphasis in the Epistle to the Hebrews is: ‘Don’t live for what the world will promise you today!  Live for what God has promised you in the future!

People at Grace Bible Church have heard me quote this statement from C. S. Lewis often:

If there lurks in most modern minds the notion that to desire our own good and earnestly to hope for the enjoyment of it is a bad thing, I submit that this notion has crept in from Kant and the Stoics and is no part of the Christian faith.  Indeed, if we consider the unblushing promises of reward and the staggering nature of the rewards promised in the Gospels, it would seem that Our Lord finds our desires, not too strong, but too weak.  We are half-hearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea.  We are far too easily pleased.

We must not be troubled by unbelievers when they say that this promise of reward makes the Christian life a mercenary affair.  There are different kinds of reward.  There is the reward which has no natural connection with the things you do to earn it, and is quite foreign to the desires that ought to accompany those things.  Money is not the natural reward of love; that is why we call a man mercenary if he marries a woman for the sake of her money.  But marriage is the proper reward for a real lover, and he is not mercenary for desiring it.  A general who fights well in order to get a peerage is mercenary; a general who fights for victory is not, victory being the proper reward of battle as marriage is the proper reward of love.  The proper rewards are not simply tacked on to the activity for which they are given, but are the activity itself in consummation.  (C. S. Lewis; THE WEIGHT OF GLORY; Preached originally as a sermon in the Church of St. Mary the Virgin, Oxford ‘, on June 8, 1941)

Moses knew that all the pleasures of Egyptian nobility would last only a short season, if he became ruler of Egypt himself.  But the reward of God, on the other hand, he believed to be eternal.  So it was a matter of trading the temporary for the eternal.  To him, the shame of being identified with the coming Messiah (Christ), was greater wealth than all the treasures of Egypt. 

What were some of the blessings that Moses traded the “treasures of Egypt” and the “pleasures of sin” for?  Well, first of all, the company of God’s people.  Moses chose “to be mistreated with the people of God.”  Admittedly, they were not much to look at.  At the moment they were sweaty, dirty, poor slaves.  Certainly not the “in” crowd.  Later, these would be the very people that would give him a lot of trouble, grumbling about the conditions that he led them into.  Some would challenge his leadership. Eventually their grumbling frustrated Moses so much that he sinned by striking the rock in anger, so that the Lord kept him from entering the promised land. But in spite of all the problems he experienced with them, they were “people of God.”  Moses saw it as a far greater blessing to endure ill-treatment with them than to live in the worldly, superficial society of Pharaoh’s court.

Sometimes the “people of God” are not easy to live with, but Christian community really is a blessing.  Dietrich Bonhoeffer wrote in his little book Life Together, written during the early days of the Nazi regime in Germany: “It is by the grace of God that a congregation is permitted to gather visibly in this world to share God’s Word and sacrament. Not all Christians receive this blessing. The imprisoned, the sick, the scattered lonely, the proclaimers of the Gospel in heathen lands stand alone. They know that visible fellowship is a blessing. They remember, as the Psalmist did, how they went ‘with the multitude . . . to the house of God, with the voice of joy and praise, with a multitude that kept holyday’ (Ps. 42:4). Let him, who until now has had the privilege of living in common Christian life with other Christians praise God’s grace from the bottom of his heart. Let him thank God on his knees and declare: it is grace, nothing but grace, that we’re allowed to live in Christian community with Christian brethren.”

Second, as we’ve already mentioned, Moses participated in “the reproach of Christ.”  He was able to experience, through his reproach, the reproach of Christ; through his sufferings, the sufferings of Christ.  It allowed him to rejoice in a deeper experience of Jesus Christ.

Finally, he would gain eternal reward in heaven.  Like the patriarchs, Moses looked ahead, looked to eternity.  The reward that he looked for was, “the better country, that is, a heavenly one” (11:16). When Moses appeared on the Mount of Transfiguration with Elijah and Jesus, it was his first time to set foot in the promised land.  But I have a hunch that he was thinking, “OK, this is nice, really, but when you do think we could get back to heaven?”

And he did it all by faith.  He made these choices because he believed in God’s promises of something better ahead.

Faith Values the Greater Reward from God, part 2 (Hebrews 11:23-28)

Thank you for joining me today in our study of this great epistle, or better put “sermon of exhortation,” which we call Hebrews.  We started last week discussing Moses as an exemplar of faith.  In particular, we looked at Hebrews 11:23 which spoke of the faith of Moses’ parents.

Today we will begin looking at Moses’ own faith in Hebrews 11:24-28.

24 By faith Moses, when he was grown up, refused to be called the son of Pharaoh’s daughter, 25 choosing rather to be mistreated with the people of God than to enjoy the fleeting pleasures of sin. 26 He considered the reproach of Christ greater wealth than the treasures of Egypt, for he was looking to the reward. 27 By faith he left Egypt, not being afraid of the anger of the king, for he endured as seeing him who is invisible. 28 By faith he kept the Passover and sprinkled the blood, so that the Destroyer of the firstborn might not touch them.

Moses expressed faith in a greater reward, which allowed him to turn his back on the privileges of being high up in Egyptian society (“called the son of Pharoah’s daughter”) and choosing to eschew the “fleeting pleasures of sin.”  Why?  Because he was “looking to the reward.”  Moses willingly chose mistreatment and the reproach of Christ because he wanted to, because he longed for the reward that was “greater wealth than the treasures of Egypt.”

Faith is what allowed him to do that.  Faith allowed him to see something that was invisible, to long for something that was yet future (cf. Heb. 11:1).  His faith in something better and more lasting caused his heart to long for that rather than the pleasures of this life.

What about you?  Do you say “no” to sin because you fear the consequences, or because you feel external pressures from family or religious associations?  Or do you gladly say “no” to sin because you long to be holy, because you value it as better and greater than the pleasures of sin?

Years ago, and then again just recently, I read this illustration in Sam Storms’ book Pleasures Evermore.  What Sam was doing was illustrating the difference between saying “no” to sin because we have to and saying “no” to sin because we want to.  Or, another way of saying it is saying “no” to sin because of external restraints and saying “no” to sin because our heart is captivated by something better, what Scottish pastor Thomas Chalmers called “the expulsive power of a new affection,” a higher and better desire.

He illustrates with two stories from Greek mythology.   Don’t let that put you off, because the principle is actually quite biblical.

The story concerns two men.  The first is Odysseus, also known as Ulysses.  Ulysses was a devoted husband to his wife, Penelope, adored his son, and agonized at leaving his home of Ithaca. But he was also a Greek, and duty called.

Paris, the prince of Troy, had stolen away Helen, the woman “whose face launched a thousand ships.”  She was the wife of Menelaus, the King of Greece.  He, together with his brother Agamemnon, Ulysses, and a mighty Greek army undertook the daunting task of recapturing her and restoring dignity to their beloved land. 

To make a long story short, hidden in the belly of a huge Trojan horse, Ulysses and his men gained access to the city, slaughtered its inhabitants, and rescued the captive Helen.  But the return voyage to Ithaca, which lasted nearly a decade, would prove to be far more challenging.

People are intrigued by Ulysses’ encounter with the witch Circe and his careful navigation between the treacherous Scylla and Charybdis.  And who can forget his blinding of the Cyclops Polyphemus, son of Poseidon, god of the seas? 

My fascination, however, has always been with the infamous Sirens.  The Sirens were, for lack of a better way of describing them, demonic cannibals who disguised themselves as beautiful women.  Countless were the unwitting sailors who, on passing by their island, succumbed to the outward beauty of the Sirens and their seductively irresistible songs.  Once lured close to shore, their boats crashed on the hidden rocks lurking beneath the surface of the sea.  The Sirens wasted little time in savagely consuming their flesh.

Ulysses had been repeatedly warned about the Sirens and their lethal hypocrisy.  Upon reaching their island, he ordered his crew to put wax in their ears lest they be lured to their ultimate demise. He commanded them to look neither to the left nor right but to row for their very lives.  Ulysses had other plans for himself. He instructed his men to strap him to the mast of the ship, leaving his ears unplugged. “I want to hear their song.  No matter what I say or do, don’t untie me until we are safely at a distance from the island.”

The songs of the Sirens were more than Ulysses’ otherwise strong will could resist. He was utterly seduced by their sound and mesmerized by the promise of immediate gratification.  One Siren even took on the form of Penelope, Ulysses’ wife, seeking to lure him closer on the delusion that he had finally arrived home.  Were it not for the ropes that held him tightly to the mast, Ulysses would have succumbed to their invitation.  Although his hands were restrained, his heart was captivated by their beauty.  Although his soul said “Yes”, the ropes prevented his indulgence.  His “No” was not the fruit of a spontaneous revulsion but the product of an external shackle. 

Ulysses’ encounter with the Sirens, together with his strategy for resisting their appeal, is all too similar to the way many Christians try to live as followers of Jesus Christ.  Like him, their hearts pant for what Hebrews 11:25 refers to as “the fleeting pleasures of sin.” Their wills are no match for the magnetic power of sensual indulgence.  Although they understand what is at stake, they struggle through life saying No to sin, not because their souls are ill-disposed to evil but because their hands have been shackled by the laws and rules imposed by an oppressive religious atmosphere.  It is the extra-biblical taboo that comes thundering from a legalistic pulpit or a long-standing denominational prohibition that accounts for their external complicity.  Their obedience is not the glad product of a transformed nature but a reluctant conformity born of fear and shame. 

I have no desire to live that way.  Neither do you, I suspect.  So, is your “obedience” the expression of your deepest heart-felt joy?  Is it the product of a passion that spontaneously and urgently springs from the depths of your being?  Or are you firmly bound to the mast of religious expectations, all the while yearning for the opposite of what you actually do?  What is the most effective scheme for confronting the sinful sounds of Sirens? 

Jason, like Ulysses, was himself a character of ancient mythology, perhaps best known for his pursuit of the famous Golden Fleece.  Again, like Ulysses, he faced the temptation posed by the seductive sounds of the Sirens.  But his solution was of a different sort. Jason brought with him on the treacherous journey a man named Orpheus, the son of Oeager.  Orpheus was a musician of incomparable talent, especially on the lyre and flute.  When his music filled the air it had an enchanting effect on all who heard.  There was not a lovelier or more melodious sound in all the ancient world. 

When it came time, Jason declined to plug the ears of his crew.  Neither did he strap himself to the mast to restrain his otherwise lustful yearning for whatever pleasures the Sirens might offer. But this was not the reckless decision of an arrogant heart.  Jason had no illusions about the strength of his will or his capacity to be deceived.  He was no less determined than Ulysses to resist the temptations of the Sirens.  But he chose a different strategy.  

He ordered Orpheus to play his most beautiful and alluring songs.  The Sirens didn’t stand a chance!  Notwithstanding their collective allure, Jason and his men paid no heed to the Sirens.  They were not in the least inclined to succumb.  Why?  Was it that the Sirens had ceased to sing?  Was it that they had lost their capacity to entice the human heart?  Not at all. 

Jason and his men said No because they were captivated by a transcendent sound.  The music of Orpheus was of an altogether different and exalted nature.  Jason and his men said No to the sounds of the Sirens because they had heard something far more sublime.  They had tasted something far sweeter. They had encountered something far more noble.

Here’s my point. Ulysses may have survived the sounds of Sirens.  But only Jason triumphed over them.  Yes, both men “obeyed” (in a manner of speaking).  Neither succumbed. Neither indulged his desires. Both men escaped the danger at hand.  But only one was changed. 

The vice-grip the pleasure of sin exerts on the human soul will be broken only by trusting God’s promise of superior pleasure in knowing Jesus.  The only way to conquer one pleasure is with another, greater and more pleasing pleasure.  Whether it’s the sound of Sirens in ancient mythology or the all-too-real appeal of contemporary society, the principle is the same. Our only hope is in maximizing our pleasure in God.

These are the options.  Like Ulysses, you can continue to fight against the restrictive influence of religious ropes and the binding power of fear, reprisal, and guilt, while your heart persists in yearning for what your hand is denied, or, like Jason, you can shout a spontaneous and heartfelt “No!” to the sounds of Sirens because you’ve heard a sweeter sound!  Either you devote your time and energy to demonstrate the ugliness and futility of sin and the world, hoping that such will enable your heart to say No to it as unworthy of your affection, or you demonstrate the beauty and splendor of all that God is for you in Jesus and become happily and joyfully enticed by a rival affection.  

So let’s examine how Moses came to make this decision, to say “no” because he could see greater joy and happiness and satisfaction and contentment, even pleasure and treasure, in God’s will and ways, than in the treasures and pleasures of Egypt.

Between verse 23, which speaks of Moses’ birth and his parents’ faith, and verses 24-26, which presents Moses as an adult making a choice to identify with his Jewish ethnicity, forty years have elapsed.

His identification began with a negative choice: “By faith Moses, when he was grown up, refused to be called the son of Pharaoh’s daughter” (v. 24).  First, Moses said “no” to being called “the son of Pharoah’s daughter.”  He had a choice and he could have said “yes” to what was a great privilege and something he had been immersed in for 40 years.

Moses was known by the royal designation “son of Pharaoh’s daughter”—a title of self-conscious dignity that is emphasized here in the Greek by the absence of definite articles.  A modern equivalent might be Duke of York.

To be such during Egypt’s Nineteenth Dynasty would have meant immense prestige and wealth.  Any pleasure that the oriental or occidental mind could conceive of was his for the asking.  Like being a sports celebrity today, this could be intoxicating.  A man could have anything, or anyone, he asked for.

Such privilege and prestige could be delusional, as Boris Pasternak observed of the Russian aristocracy in Dr. Zhivago when the doctor remarked that wealth “could itself create an illusion of genuine character and originality.”

But Moses suffered no such delusions.  Fortunately, although the “son of Pharoah’s daughter,” he had been raised by a godly Jewish mother and had learned the stories about Abraham, Isaac, Jacob and Joseph.  He had heard about their faith and the courageous decisions they had made.  Now he was an adult and it was time to define himself.

So Moses publicly refused the title, which would be a grievous affront and insult to Pharoah.  Kent Hughes says, “True faith will announce its discord whenever God and conscience call for it.  Believers can love their culture, and there is much to love in most cultures, but they will refuse to be identified with the godless zeitgeist or spirit of the age.”

The “world,” in Scripture, is one of our three adversaries, along with our own flesh and the devil himself.  Of course, we acknowledge that this world was originally created “very good,” but since the Fall creation has been infected with pride, lust, and all manner of ungodliness.  The world’s fallen systems have no love for God and in many cases will be decidedly anti-God.

The apostle John told his disciples at Ephesus:

15 Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. 16 For all that is in the world–the desires of the flesh and the desires of the eyes and pride in possessions–is not from the Father but is from the world.  17 And the world is passing away along with its desires, but whoever does the will of God abides forever.

And James writes in his epistle, “You adulterous people! Do you not know that friendship with the world is enmity with God?  Therefore whoever wishes to be a friend of the world makes himself an enemy of God” (James 4:4).

John MacArthur, in his commentary on Ephesians, writes:

[The “world” is the system] which men are in basic agreement about what is right and wrong, valuable and worthless, important and unimportant.  Sinful men have many different ideas and standards, but they are in total agreement that the network of things in this world is more important than the divine perspective of God. In this most basic world outlook they are of one mind.  They resolutely work to fulfill the goals and values of their system, though it defies God and always self-destructs.  Sinners are persistent in their rejection, and the worse their system becomes, the more they try to justify it and condemn those who speak the Word of God against it.

And pastor Randy Smith says…

The world is the system of every age, the philosophy that opposes the things of God.  The world is forever brainwashing, seeking to squeeze people into their mold.  If the Bible calls for something, most often the world will be against it.  The world will persecute people that oppose its standard.  Nobody opposes the world more than Jesus. In biblical times confessing Jesus would put you out of the synagogue.  Now confessing Jesus will put you out of the good graces of politics, Hollywood, the press, academia and personal acquaintances.

This almost unconscious, inexorable pull away from God was present in Egypt’s culture as it is in ours today, and as Christ followers we have to be aware of it and fight against it.  Moses showed faith when he let God chart his destiny instead of allowing the values of Egypt or raw ambition for Egypt’s values to do it.

And that choice came freely from an imagination, and then a heart, that was captured by a greater vision, a more beautiful song, a more appealing story.  That motivated Moses’ heart to choose another course of action rather than going with the flow of culture and “enjoying” the pleasures and treasures of Egypt.

Moses “refused to be called the son of Pharaoh’s daughter” so that he could say “yes” to something better and more satisfying.  Just like Jesus told his disciples that they must deny themselves, take up their cross and follow Him (Matt. 16:24; Mark 8:34; Luke 14:27).  We say “no” to ourselves so that we can say “yes” to Jesus Christ and follow Him.

Moses decision to renounce his relationship to Pharaoh’s daughter was the turning of his back on immeasurable wealth, unending pleasures, and unspeakable power and glory.  Who would do that?

Only those who by faith grasp that greater treasures and pleasures, even more abundant power and glory, are available to those who choose Christ.  The only way to liberate the heart from servitude to the allure of this world and the passing pleasure of sin is by cultivating a passion for the joy and delight of beholding the beauty of Jesus. 

Try to imagine the kind of life that is available to the billionaires of the day and the world leaders of the day.  That is what Moses gave up.  He surrendered all that pleasure and treasure and power and glory only because he considered “the reproach of Christ greater wealth than the treasures of Egypt, for he was looking to the reward” (Heb. 11:26).

And I hope you will too.

Faith Values the Greater Reward from God, part 1 (Hebrews 11:23-28)

Stephen Davey opens our discussion of our next hero of faith, Moses, with this story:

In a recent publication I was given, I read the fascinating story of the history of the automotive industry and the personal fortunes that were won and lost in the early 1900’s.

One of the most interesting characters among them was an entrepreneur by the name of William Durant. 

Billy Durant was the owner of a carriage business in the 1880’s and he built it by controlling everything that it took to put a buggy together.  And that’s exactly what he did later with his engine-powered buggies – and a corporation he called General Motors. 

In 1905, he rescued financially a car maker from bankruptcy by the name of David Buick. 

Billy would form a partnership with Buick and together they would create an empire by buying out smaller car companies – also named after their founders; names like Ransom Olds – of the Oldsmobile; a man named Walter Chrysler.

Durant teamed up with a French auto maker named Louis Chevrolet.  Then a French Canadian joined the group who’d named his company in honor of his ancestor’s last name –  Cadillac; the same ancestor who founded the city of Detroit, Michigan in 1701.

At one point, Henry Ford agreed to sell his young automotive plant to Billy Durant, but Henry Ford refused stock options in General Motors and insisted on cash, instead.  They finally agreed on a price, but Billy Durant missed the closing deadline and Henry Ford changed his mind – which, of course, changed the course of automotive history.

Over the next few decades, Durant and his partners made a fortune.  In fact, I read that more than 70 men became millionaires by joining or supplying General Motors – and that was in the early 1990’s.

But Billy Durant would lose his fortune and regain it and then lose it again.  His last attempt at car making ended in bankruptcy on the eve of the great depression (Adapted from Orrin Woodward, Resolved: 13 Resolutions for LIFE (Obstacles Press, 2011), p. 269).

In 1936, this ingenious creator of a billion dollar industry, was penniless, managing a bowling alley in Flint, Michigan.  In fact, before he and his original partner, David Buick, died, they were both too poor to own one of the tens of thousands of automobiles they had actually created. 

That’s what you call going from riches to rags.

Frankly, that fall from fame and riches to obscurity and rags is nothing compared to our next hero of faith.

And you’ll discover one of the key differences between Moses and Durant – and most everyone else – for that matter, will be the fact that Moses walked away from it all – willingly . . . in fact, he walked away, because of his faith.

What motivated Moses to do this?  It was because he evaluated his options and decided to go with the rewards that God had promised, rewards which could not be seen, choosing pain over pleasure, eternal treasures over temporary gains.  Moses believed that God’s reward was worth sacrificing for.

23 By faith Moses, when he was born, was hidden for three months by his parents, because they saw that the child was beautiful, and they were not afraid of the king’s edict. 24 By faith Moses, when he was grown up, refused to be called the son of Pharaoh’s daughter, 25 choosing rather to be mistreated with the people of God than to enjoy the fleeting pleasures of sin. 26 He considered the reproach of Christ greater wealth than the treasures of Egypt, for he was looking to the reward. 27 By faith he left Egypt, not being afraid of the anger of the king, for he endured as seeing him who is invisible. 28 By faith he kept the Passover and sprinkled the blood, so that the Destroyer of the firstborn might not touch them.

Moses was considered to be Israel’s most famous prophet (Deut. 34:10-12; Numbers 12:6-8) and when he talked with God, his face shone from the glory of God.  Moses was the great lawgiver—bestowing on Israel the five books of the Pentateuch.  Thus, he was also Israel’s greatest historian, grounding their history in the patriarchs going all the way back to creation.  He was the greatest saint.  When challenged by rebellious people, God recorded for all posteriority that Moses was the most humble man on earth (Numbers 12:3).

Thus, the book of Hebrews had already said of Moses that he “was faithful in all God’s house” (Heb. 3:2) and was “was faithful in all God’s house as a servant” (Heb. 3:5).  Thus, Adolf Saphir says, “Of all the great men whom God raised up in Israel, there is none whom the nation regarded with a more profound veneration than Moses” (Saphir, The Epistle to the Hebrews: An Exposition, 2:620).

Significantly, in regard to Moses’ deliverance of Israel from Egypt, his liberating work was a huge act of faith from beginning to end. And this is what the author of Hebrews focuses on in verses 23–29 in the great Hall of Faith.

Our text tells us of two choices that were made that literally changed history.  The first choice was relatively routine at the time. Two slaves in ancient Egypt chose to defy the king’s edict to kill all male Hebrew babies by hiding their son. That son turned out to be Moses, the great deliverer of his people.

The second choice was that of Moses himself, and it was more difficult.  He chose to give up his position of influence and wealth in the Egyptian court in order to side with the enslaved people of God.  Both choices were motivated by faith and their lessons have eternal consequences for us.  Both choices teach that choosing eternal blessings often involves short-term pain and loss.

Here we have the anatomy of a faith that delivers others and sets them free.  This insightful teaching had special relevance to the ancient church suffering in its own inhospitable “exile” in the Roman Empire.  But it also shows us today that we are likely to face times when we have to give up present pleasures and treasures in order to gain what is truly lasting and genuinely best.

First, we see in this passage that the choice of Moses’ parents to obey God by faith resulted in short-term suffering, but also in eternal blessing (11:23).  The initial faith we are shown is not Moses’ faith, but the heroic faith of his parents: “By faith Moses, when he was born, was hidden for three months by his parents, because they saw that the child was beautiful, and they were not afraid of the king’s edict” (v. 23).

Both parents were from the tribe of Levi (cf. Exodus 2:1), and Exodus 6:20 tells us that their names were Amram and Jochebed and that they also later had another son—Aaron, who would be high priest.  They also had a daughter—Miriam, the prophetess, who was their oldest child.

Amram and Jochebed were living in a very difficult time in Israel’s history.  There had arisen a new king “who did not know Joseph” (Exod. 1:6) and fearing that Israel was growing rapidly and could become an internal rebellious enemy, began to make life hard on the Israelites.  They were afflicted with “heavy burdens” (Exod. 1:11) in building cities and buildings, ostensibly to make them too exhausted to engage in normal sexual relations.  But instead “the more they were oppressed, the more they multiplied and the more they spread abroad” and so the Egyptians were filled with even more dread (Exod. 1:12). “So they ruthlessly made the people of Israel work as slaves and made their lives bitter with hard service” (Exod. 1:13-14).

So the new king decided on Plan B—kill all newborn male children.  So they instructed the Hebrew midwives “”When you serve as midwife to the Hebrew women and see them on the birthstool, if it is a son, you shall kill him, but if it is a daughter, she shall live” (Exod. 1:16).  Some believe, ironically, that Pharoah was asking these women to toss these newborn boys into the Nile to become crocodile food.

This is the difficult situation into which Moses was conceived (Exod. 2:1).  Interestingly, Josephus says the pregnancy was accomplished by Amram’s obedience to a vision in which God told him he would have a son who would deliver his people. Says Josephus:

These things revealed to him in vision, Amram on awaking disclosed to Jochabel(e), his wife; and their fears were only the more intensified by the prediction in the dream. For it was not merely for a child that they were anxious, but for that high felicity for which he was destined.

Although Josephus’ writings are by no means inspired Scripture, was something like this what engendered faith in Amram and Jochebed?

However that may be, when baby Moses came, his parents’ faith was in full force: “By faith Moses, when he was born, was hidden for three months by his parents, because they saw that the child was beautiful.”

Does that sound odd to you, that this was the reason they believed God and acted to preserve their son’s life?  Doesn’t every parent think their child is “beautiful”?

Obviously, there was something about him that was more than beautiful. Possibly there was something unique about his presence that confirmed God’s word.  John Calvin wisely remarked:

It seems contrary to the nature of faith that he says that they were induced to do this by the beauty of his form.  We know that Jesse was rebuked when he brought his sons to Samuel in the order of their physical excellence, and certainly God does not hold us to external appearances.  I reply that the parents of Moses were not induced by his beauty to be touched with pity and save him as men are commonly affected, but there was some sort of mark of excellence to come, engraved on the boy which gave promise of something out of the ordinary for him.

Stephen (Acts 7:20) calls him “beautiful to God” (literal translation). John Calvin points out that since Scripture forbids us from making judgments based on external appearance, Moses’ parents must have seen something in this baby boy to make them hope that he would be the promised deliverer of his people (Calvin’s Commentaries [Baker], on Heb. 11:23, p. 292).

They saw something in the child.  Maybe they could see destiny in this young child (like Mary did with Jesus), something extraordinary that sparked their faith, some indications that God had great things in store for this child.

A. W. Pink offers another alternative, since “faith comes by hearing.” He says, “Most probably the Lord made known to these parents that their child was to be the promised deliverer, and furnished them beforehand with a description of him.”  Stephen seems to be saying (Acts 7:25) that Moses grew up seeing himself as Israel’s future deliverer.

By the way, notice that Amram and Jochebed regarded God’s will concerning the sanctity of life as more important than obedience to the state, when national law required disobeying God’s will (cf. Acts 4:19). God honored their faith.

So Moses was born, but the Hebrews midwives feared God and didn’t do as instructed.  So chapter two opens with Jochebed, saying “The woman conceived and bore a son, and when she saw that he was a fine child, she hid him three months” (Exodus 2:2). 

Now, we might ask ourselves, why did they do this if they were “not afraid of the king’s edict” (Heb. 11:23).  Steve Cole reminds us “Faith is not opposed to using prudence. Trusting God does not mean taking reckless chances. While they did not fear the king’s edict in the sense that they defied it, they no doubt did fear not only for the life of their baby boy, but for all their lives.  If Pharaoh’s guards had caught them, they would have executed the entire family for insubordination to the king.  So their “by faith” choice to hide their son exposed the entire family to the risk of death” (https://bible.org/seriespage/lesson-40-faith%E2%80%99s-choice-hebrews-1123-26)

Imagine the tension.  If you saw the movie Silence, where an alien creature could hear even the slightest of sounds and find you, you know the anxieties and terrors that must have seized their heart when their boy began to cry.  Who knew if state police were not out on patrol?

She cannot hide him long at home, so “she took for him a basket made of bulrushes and daubed it with bitumen and pitch. She put the child in it and placed it among the reeds by the river bank” (Exod. 2:3).  Miriam kept watch among the bullrushes.

In God’s providence Pharoah’s daughter came down to the river and was bathing.  There she spied the basket with Moses in it.  She saw that it was “one of the Hebrews’ children” (Exod. 2:6) but took pity on him.  Miriam offered herself and her mother to look after the baby.  So Jochebed got her son back and nursed him.

The end result is found in Exodus 2:10:  “When the child grew up, she brought him to Pharaoh’s daughter, and he became her son.  She named him Moses, ‘Because,” she said, “I drew him out of the water.’”

So Moses was preserved by his parents’ heroic faith.  But there is more, for he was also nurtured by their faith.  There in the slave hut of his parents Moses was surrounded by the pure atmosphere of faith.  There he became aware of his own origins.  There he was taught to fear God.  And there he was made conscious of his call to deliver his people.  Stephen informs us in his great sermon (Acts 7:25) that when Moses made his first attempt to defend his people, “[Moses] supposed that his brothers would understand that God was giving them salvation by his hand.”

So Moses’ parents obeyed God by faith, believing that preserving Moses’ life was necessary not only for their sakes, but for the sake of the nation.  Moses would grow up to be the greatest leader in Israel’s history, to be their deliverer from enslavement to Egypt.  He would author the first five books of the Bible, foundational books for the Jewish people.  The seemingly small choice to save this one little life had huge consequences for world history! We may never know what eternal blessings will flow from our choice to obey God by faith.

R. Kent Hughes applies this to our lives today.  He writes:

What encouragement there is here for any who are attempting to try to raise a godly family in today’s secular desert.  Moses was preserved by his parents’ faith.  Their faith, their prayers, their bravery, and their creativity saved him.  And more, he became a great man of faith through their faith.  His experience was exactly that of the preacher who gave his mother the tribute, “My mother practices what I preach!”  Moses preached and practiced the faith he saw at home as a child.  Those of us who are parents and grandparents and aunts and uncles and teachers not only have great power, but also immense responsibility to the children in our lives.  Israel’s deliverance began with an obscure couple believing God in the midst of darkness.  Think what a faith like that could accomplish today!

Charles Spurgeon was the most phenomenal pastor of the 19th century.  Thousands packed his church each week.  They measured attendance by how many were turned away!  Thousands came to faith in Christ under his preaching.  Hundreds of pastors were trained at his pastor’s college.  Orphans were cared for at his orphanages.  He has more books in print by volume than any other author in history, and God still uses them greatly.  What preacher wouldn’t want to be a Charles Spurgeon?

But Charles Spurgeon was the son of John Spurgeon.  Who was he?  He was a faithful pastor in a small English town.  If he had not been the father of a famous son, John Spurgeon would be unknown in history.  There have been thousands of godly, faithful pastors like him, but only a few like his son. 

So I hope you parents will take heart.  You may never become famous, but perhaps your child will.  Build into them a life of faith, courageously believing what God has promised and living faithfully.  Do what you can to prepare them to live in a world that is alluring and dangerous, and launch them into a life of ministry where they can be “beautiful before God.”

Faith Rests in God’s Promises for the Future, part 2 (Hebrews 11:20-22)

We are in Hebrews 11, that great “Hall of Faith,” were we are presented with men and women who walked by faith and glorified God.  Some of them received some of the promises but no one received everything promised.  While none of them were perfect, they did express faith in God’s covenant promises.

Last week we began discussing the three men captured in Hebrews 11:20-22, Isaac, Jacob and Joseph.  Each of them expressed faith in God’s ability to keep his promises to their children, their grandchildren, or to distant generations of the covenant people.

20 By faith Isaac blessed Jacob and Esau in regard to their future. 21 By faith Jacob, when he was dying, blessed each of Joseph’s sons, and worshiped as he leaned on the top of his staff. 22 By faith Joseph, when his end was near, spoke about the exodus of the Israelites from Egypt and gave instructions concerning the burial of his bones.

We are discussing Jacob and his life of faith captured in the two acts of blessing Joseph’s sons and worshipping God as he leaned on the top of his staff.  These two acts illustrated Jacob’s faith.

The event of blessing the sons of Joseph occurs in Genesis 49.  Jacob had brought his sons and their families to Egypt at the request of Joseph in order to ride out the famine.  Joseph, hearing that his father was ill and possibly close to death, took his two sons to visit his aged father.  Jacob recalled God’s own appearance to him, when the Lord reaffirmed the Abrahamic covenant to him in Genesis 48:3-4.

Jacob said to Joseph, “God Almighty appeared to me at Luz in the land of Canaan, and there he blessed me and said to me, ‘I am going to make you fruitful and increase your numbers. I will make you a community of peoples, and I will give this land as an everlasting possession to your descendants after you.’” (Gen. 48:3-4)

Then he claimed Joseph’s two sons as his own in order to bless them as his heirs.  In effect, this meant that Jacob was designating Joseph as the firstborn, receiving the double portion of the inheritance through his two sons.  Reuben, the natural firstborn, had forfeited his portion by having relations with his father’s concubine, Bilhah (cf. Gen. 35:22; 49:4).  So now Joseph’s two sons will each receive their own full portion of the inheritance.  So in verse 5 Jacob says, “Now then, your two sons born to you in Egypt before I came to you here will be reckoned as mine; Ephraim and Manasseh will be mine, just as Reuben and Simeon are mine.”

Now, Joseph’s firstborn son was Manasseh; Ephraim was the second born son.  So when Joseph presented his sons before Jacob to be blessed by him, Joseph arranged Ephraim on his right, Jacob’s left hand, while Manasseh was on Joseph’s left and Jacob’s right hand, the hand of blessing.  However, when Jacob went to lay hands on these two young men to give his blessing, he deliberately crossed his hands, laying his right hand on Ephraim, the younger son, and his left hand on Manasseh, the older son.  Joseph was troubled by this and tried to correct his father, but Jacob knew exactly what he was doing.  Even though his eyesight was not all that great, his spiritual sight was right on. So verses 14-16 say…

But Israel reached out his right hand and put it on Ephraim’s head, though he was the younger, and crossing his arms, he put his left hand on Manasseh’s head, even though Manasseh was the firstborn.  Then he blessed Joseph and said, “May the God before whom my fathers Abraham and Isaac walked faithfully, the God who has been my shepherd all my life to this day, the Angel who has delivered me from all harm —may he bless these boys. May they be called by my name and the names of my fathers Abraham and Isaac, and may they increase greatly on the earth.”

Both sons would be great in Israel, but Ephraim would be the greater (Gen. 48:19) and in the future Israelites would bless one another saying, “May God make you like Ephraim and Manasseh,” and our text concludes, “so he put Ephraim ahead of Manasseh.”  Jacob did this by faith.

One lesson we learn from this is that God’s ways are not man’s ways; God’s ways are according to His sovereign choice and will always triumph over man’s ways.  The natural order would have been for Manasseh, the first-born son, to have preeminence over his younger brother.  This is what Joseph reasoned.  But Jacob chose to bless Ephraim ahead of Manasseh by faith.

In spite of human ignorance and sin which chooses to do things our way, God’s way and His choice will always ultimately triumph.

This applies to the issue of salvation.  Man’s way is according to human choice and/or human merit.  Good people who make the right choices are in; bad people who make the wrong choices are out.  But God’s way of salvation is according to His choice and purpose and His work, not according to man’s choice or efforts (Luke 10:22; John 1:13; 6:65, 70; Rom. 9:11, 15, 16, 17, 18).  As James 1:18 puts it, “Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures.” (ESV).  Our salvation rests on God’s will and God’s power, not our will or efforts.

A second lesson we can learn from this passage is how important it is for us parents and grandparents to bless our children with spiritual blessings rather than worldly possessions.  The greatest thing you can do for your children or grandchildren is to pass on your faith in Jesus Christ.

Ephraim and Manasseh were the sons of the second most powerful man in Egypt.  Joseph’s wealth and influence were quite impressive.  These boys had been raised in, what was at that time, the most luxurious conditions in the world.  I imagine they grew up buddies of the sons of Pharoah.  Servants attended to their every need.  They received the best education available at the time.  They were heirs to a large financial estate.  They easily could have succeeded in whatever careers they chose for themselves in Egypt.

Thus, it would have been quite natural for a grandfather to bless his grandsons by saying, “May you prosper in Egypt as your father has prospered.  May its wealth and riches flow into your life.  May you enjoy the best that Egypt has to offer!”  Instead, Jacob, the lowly shepherd, who was really a pilgrim in Egypt seeking to avoid starvation in the land of Canaan, adopts these two princes as his own and bestows upon them the blessing of Abraham.

While some may have thought Jacob crazy to bequeath a double-portion of some famine-stricken land, of which he barely owned a square foot, just a cave, when they could have whatever their hearts desired there in Egypt.  But what Jacob was really giving his grandsons was faith, faith in God’s promises.  Faith in something that was of greater and more lasting value than all of Egypt’s riches (as Moses would also choose).  Even though there was not one shred of evidence that God’s promise would actually become reality at this moment, Jacob believed it and he passed it on to his grandsons so that they, too, would believe it.

Steve Cole remarks:

It is a tragedy that many Christian parents today hope more that their children and grandchildren will succeed materially than that they will succeed spiritually!  They would be thrilled to hear that one of their kids got accepted into medical school or landed a fat contract with a professional sports team.  But if they heard that the kids were headed for the mission field in a poor country, they would try to “talk some sense into them.”  They wouldn’t want them to “throw their lives away” with nothing (materially) to show for it.  Besides, they’d rather have the grandkids nearby.  That is a thoroughly worldly attitude!  First and foremost, we should want our children to walk with God, wherever that may lead them in terms of a career or a geographic location.

Another way that Jacob revealed his faith was the fact that he worshipped God “as he leaned on the top of his staff” (Heb. 11:21).  This he did in the years since that fateful night when he wrestled with God and came away with a limp.  This is revealed to us in Genesis 47:29-31

When the time drew near for Israel to die, he called for his son Joseph and said to him, “If I have found favor in your eyes, put your hand under my thigh and promise that you will show me kindness and faithfulness. Do not bury me in Egypt, but when I rest with my fathers, carry me out of Egypt and bury me where they are buried.” “I will do as you say,” he said.  “Swear to me,” he said. Then Joseph swore to him, and Israel worshiped as he leaned on the top of his staff.

Jacob’s staff was a reminder of the battle he had with the angel of the Lord, in which he came away with a blessing and a limp.  That limp reminded him for the remainder of his life how dependent he was upon the Lord.  Here was an old man, whose body was weak and crippled, but whose faith was strong in God’s promises.  Although all of his descendants were now living comfortably in Egypt (for the last 17 years, Gen. 47:28), Jacob doesn’t want to signal to his children that this is what he wanted or what God wanted.  It is when Joseph agrees that he will make sure that Jacob is buried in Canaan, not Egypt, that Jacob worships God because he sees in Joseph’s promise a glimmer of hope that God will ultimately fulfill His promises.

That staff also indicated that Jacob knew that he was living a pilgrim life, just as Abraham and Isaac.  His hope, ultimately, was not in this life, not in the here and now, but in God’s promises for a better country, a heavenly one (Heb. 11:16).  So even though he was dying as a poor man in a foreign land, he died believing God’s promise.

Joseph’s Faith

Now, in verse 22 we see that this same faith was passed on to Joseph.  The last patriarch mentioned here, Joseph, was convinced that nothing would annul God’s promise that Israel would one day possess the land. 

By faith Joseph, when his end was near, spoke about the exodus of the Israelites from Egypt and gave instructions concerning the burial of his bones.

This is remarkable because he had left Canaan when he was seventeen (Genesis 37:2) and lived in Egypt until his death at the age of 110 (Genesis 50:26).  But in fulfillment of his faith’s directive, Joseph’s mummy was carried out of Egypt by Moses in the exodus (Exodus 13:19) and then later was buried in Shechem by Joshua when he conquered the land (Joshua 24:32), hundreds of years later!

As Joseph lay dying, he told his brothers that God would bring them back to the land which He had promised to Abraham, Isaac and Jacob.  Then he made them swear that they would carry his bones with them when they returned to Canaan.  Of course, it was not them, but their descendants several generations later that carried out Joseph’s wishes.

Genesis 50:24 reads, “And Joseph said to his brothers, ‘I am about to die, but God will visit you and bring you up out of this land to the land that he swore to Abraham, to Isaac, and to Jacob.’”

Now, where did Joseph get the idea that the tribes of Israel would one day leave Egypt and possess the land of Canaan?  I can imagine that one of the stories that Abraham told over and over again to his children and grandchildren was God’s promise to him in Genesis 15:13-16.

Then the LORD said to Abram, “Know for certain that your offspring will be sojourners in a land that is not theirs and will be servants there, and they will be afflicted for four hundred years.  But I will bring judgment on the nation that they serve, and afterward they shall come out with great possessions.  As for yourself, you shall go to your fathers in peace; you shall be buried in a good old age.  And they shall come back here in the fourth generation, for the iniquity of the Amorites is not yet complete.”

Now Joseph, even more so than Isaac or Jacob, demonstrated many instances of strong faith in God throughout his lifetime.  He had resisted the seductive advances of Potiphar’s wife.  He had remained true to God while imprisoned unjustly and forgotten.  His faith enabled him to interpret dreams on several occasions.  He dealt in a godly manner with his brothers who had wronged him, leading them to repentance and reconciliation.  He administered the food program fairly, without greed. 

But the author of Hebrews skips over all of these demonstrations of faith and chooses what he said while he lay dying (Gen. 50:24). Why is that?

I believe it is because it shows us a man facing death at a time when God’s promise seemed least likely to ever be fulfilled.  God’s promises to Abraham had been 200 years ago!  Now his descendants were living in Egypt, not Cannan.  And of course, it would get worse before it got better, for one day a Pharoah who knew not Joseph would rise to power and enslave them in Egypt.

It would be several hundred years more before Moses would lead them out of Egypt and 40 years after that before they entered and conquered Canaan.  Yet Joseph made mention of that exodus and ordered that they take his bones back with them when they left Egypt.

When Joseph died he was never buried. His coffin laid above ground for the 400 or so years until it was taken back to Canaan. It was a silent witness all those years that Israel was going back to the Promised Land, just as God had said.

Through this pact with his brothers Joseph was disassociating himself from all of his success and fame in Egypt and associating himself with God’s people and God’s promise.  That was what was important to him, just as it would be later to Moses (Heb. 11:24-26)

He didn’t want a grand tomb or pyramid erecting in his honor in Egypt.  He wanted his final resting place to be with his family in the land of God’s promise.  His burial instructions would remain a strong exhortation to his people not to be satisfied with the blessings of Egypt, but to look forward to the blessings of Canaan.

People in poverty regularly long for heaven; those who lives are rich and comfortable seldom crave heaven.  The story of Joseph’s bones should remind us not to put our hopes in material accumulation in this world, but to recognize how empty all these riches are compared to riches and glories of heaven.  What does it profit us to gain the “whole world” Jesus says, if we lose our soul (Luke 9:25; 12:15-21).

Moses took Joseph’s bones with him, for he made the sons of Israel solemnly swear, saying, “God will surely visit you, and you shall carry up my bones with you from here” (Exod. 13:19).  And in Joshua we read, “As for the bones of Joseph, which the people of Israel brought up from Egypt, they buried them at Shechem, in the piece of land that Jacob bought from the sons of Hamor the father of Shechem for a hundred pieces of money. It became an inheritance of the descendants of Joseph” (Joshua 24:32).  Joseph’s bones were buried in land allotted to the tribe of Ephraim.

Many years ago now a ship known as the Empress of Ireland went down with 130 salvation army officers aboard, along with many other passengers.  Only 21 of the Salvation Army people survived.  Of the 109 that drowned, not one had a life preserver.  Many of the survivors told how these brave people, seeing that there were not enough life preservers to go around, took of their own and gave them to others, saying, “I know Jesus, so I can die better than you can!” (Our Daily Bread, Fall, 1980)

Faith faces death trusting God to fulfill His future promises, if not in this life, then in the life to come.  When we trust in God in the face of death we join with Isaac, Jacob and Joseph, who all “died in faith, not having received the things promised, but having seen them and greeted them from afar” (Heb. 13:16), looking forward to that better reward.

I love what Spurgeon says here: “The Holy Spirit in this chapter selects out of good men’s lives the most brilliant instances of their faith.  I should hardly have expected that he would have mentioned the dying scene of Joseph’s life as the most illustrious proof of his faith in God…  Does not this tell us, dear brethren and sisters, that we are very poor judges of what God will most delight in?”

Will you and I hold on to our trust in God’s promises, even when all seems to shout against them, even when it seems impossible to believe that the best is yet to come?  When we do, our faith will impact future generations.

Faith Rests in God’s Promises for the Future, part 1 (Hebrews 11:20-22)

One thing the Puritans did that seems to have disappeared in our evangelical churches today is emphasizing the importance of and preparing people in dying well.  In today’s world, if you Google the term “die well,” most of the articles are about palliative care during suffering or about “dying with dignity” that preserves the dying person’s wishes.  These represents the world’s resignation that there is nothing you can do about dying except to make yourself or your loved one as comfortable as possible and to fulfill your or their “bucket list.” 

But, in the Puritan’s day, to “die well” most simply meant that you were prepared to meet God, that you had lived your life well, and that you were ready to move into eternity. The English Puritan Edmund Barker said, “Every Christian hath two great works to do in the world, to live well, and to die well.” 

Philip Ryken, the former senior pastor of Tenth Presbyterian Church in Philadelphia after James Montgomery Boice, wrote a 2006 article entitled “Dying Well” on Tenth Presbyterian’s website. 

Ryken said, “… not everyone dies well, but only those who are strong in faith, bold in courage, and well prepared to meet their God… We can prepare to die well by thinking often about death and the life to come.” 

Paul was ready to live or die for the glory of God.  In Philippians 1 he stated that he desired that “Christ will even now, as always, be exalted in my body, whether by life or by death.”  Matthew Henry wrote:

“Though the grace of faith is of universal use throughout our whole lives, yet it is especially so when we come to die.  Faith has its greatest work to do at last, to help believers to finish well, to die to the Lord, so as to honor him, by patience, hope, and joy-so as to leave a witness behind them of the truth of God’s word and the excellency of his ways.” (Matthew Henry’s Commentary [Revell], 6:946).

When he was on his own deathbed at age 52, Henry said to a friend “You have been used to take notice of the sayings of dying men—this is mine: that a life spent in the service of God and communion with Him, is the most pleasant life that anyone can live in this world.”

Facing death still trusting in Christ’s sufficiency and looking forward to the fulfillment of all His promises is the acid test of our faith.  Will our faith sustain us at that time?  We will be confident in the face of death, or filled with fears and anxieties?

As the author of Hebrews gives to us multiple examples of those who lived and died in faith, he briefly mentions Isaac, Jacob and Joseph.  He calls attention to each man’s life just before each of them died.  In Isaac’s case, he does not state specifically that he was near death, but this incident did happen when he was very old, feeble, and blind.  In the case of Jacob and Joseph, our author states specifically that they were in the process of dying.  In each case, as they faced death, none of the promises of God were near fulfilling.  All circumstances seemed contrary to their fulfillment.  But like Abraham (11:13-16), these men had lived all their lives hearing about and believing in God’s promises, even when all hoped seemed lost, even when fulfillment seemed impossible, and how God had fulfilled some of those promises (the birth of Isaac).  Even so, these men all died with their faith and focus on things yet to come, believing that God would keep His word.  They teach us that faith faces death trusting God to fulfill His future promises, even when circumstances seem to contradict those promises.

That is found in Hebrews 11:20-22.

20 By faith Isaac blessed Jacob and Esau in regard to their future. 21 By faith Jacob, when he was dying, blessed each of Joseph’s sons, and worshiped as he leaned on the top of his staff. 22 By faith Joseph, when his end was near, spoke about the exodus of the Israelites from Egypt and gave instructions concerning the burial of his bones.

Notice that their faith is oriented towards the future.  Each of them peered a little further in the future than the preceding man.  Isaac saw the future for his children Jacob and Esau.  Jacob gave blessings to his grandchildren, Joseph’s sons.  Joseph spoke of the generation that would leave Egypt.  People of faith influence the future by living a legacy of faith that they pass on to future generations.

While there are some different lessons to be learned from the life of each of these patriarchs, the author uses them together to drive home the same basic point.  Each one died with faith in God’s promises, even though their circumstances seemed to contradict those promises.  They all were convinced that death would not frustrate God’s purposes—that his word would be fulfilled.

Of the three, Isaac and Jacob had some glaring failures in their life of faith, and yet, by God’s grace, they crossed the line with a strong flourish of faith.  They illustrate what Paul wrote in Philippians 1:6, “being confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus.”

What God has started in your life He will bring to completion.  Even “if we are faithless, he remains faithful, for he cannot disown himself” (2 Timothy 2:13).  If, by God’s grace, you and I have begun the life of faith, by that same grace we will die resilient in faith, demonstrating to others that God’s promises are true, no matter the odds.

At your funeral, what kind of testimony do you want to have?  Will people be able to see that you walked by faith, believing God’s promises even when everything shouted against them?  Will your life impact future generations because they see true men and women of faith among us?

The principle here is that each of these men expected something greater to happen because of the promises of God.  This gave the generations the expectation that something greater and better would happen, despite the current circumstances.  We need that kind of faith today!

Will the next generation want our God?  Statistics show that the kind of God we believe in is not one that wins the loyalty of this current generation.  The reason is that we believe in a God who is weak and does not keep His promises, at least that is how we live.

Don’t get your definition of life from the daily news, but rather in the historic faith of the Christian church that points forward to an adventure with God!

Isaac’s Faith—Trusting God with Your Children’s Future

First, notice the importance of blessing your sons.  Isaac does that for Jacob and Esau, then Jacob does that for Joseph’s sons (and all of his sons, too).  That’s it. That’s what put these patriarchs onto the same list that includes Abraham (who obeyed and went, even though he did not know where he was going), Joseph (who endured years of persecution), and Moses (who received the Ten Commandments & performed incredible signs and wonders).

It doesn’t seem like much, but it was an important act of faith. This is a lost rite of passage today and yet it is something that our children need as well.

In that culture, a blessing implies a guaranteed future.  If you don’t receive a blessing about tomorrow, then you aren’t assured a destiny.  We live so much in the “here and now” and give little thought to the future or to eternity.  Blessings like this orient us to the future.

Second, blessing is given only when you have something to offer.  While our blessings today might come in the form of material possessions or money, what Isaac and Jacob offered to their sons was related to the promise of God, specifically the promises that God had made to Abraham.

And that reminds us that the most important thing that we can leave to our children and grandchildren is not an inheritance of material possessions, but rather a strong foundation of faith in God and a strong expectation of God’s future grace.

Finally, blessing implies that I see this life as about more than me.  Blessing is oriented towards others and their lives.  For example, even though David was not allowed to build the temple, he spent a lot of time and effort getting contacts and workers and materials ready for Solomon.

How are you investing in the next generation?  What example of faith are you leaving them?  What blessings can you pronounce over them?

My dad left me an example of integrity, kindness, patience and wisdom.

Isaac’s story comes from Genesis 27.  At this point Isaac was old and practically blind.  Knowing that his death was on the horizon, he called his favorite son, Esau, and requested that he go hunting for some fresh game and cook it up his favorite way.  That would be the occasion on which he would give Esau his blessing.

Now, in the Ancient Near Eastern culture, a father’s blessing involved conferring a double portion of the family inheritance on the firstborn son, coupled with prophetic words guaranteeing a good future.  But this had been complicated by the birth and subsequent divine  prophecy given about Jacob at their birth.

21 Isaac prayed to the LORD on behalf of his wife, because she was childless. The LORD answered his prayer, and his wife Rebekah became pregnant. 22 The babies jostled each other within her, and she said, “Why is this happening to me?” So she went to inquire of the LORD. 23 The LORD said to her, “Two nations are in your womb, and two peoples from within you will be separated; one people will be stronger than the other, and the older will serve the younger.”

So Esau and Jacob were twins and although Esau was born first, God had chosen for Jacob to receive the blessing, saying that “the older will serve the younger.”  Isaac, however, had a liking for Esau, so on this occasion Jacob was either ignorantly or obstinately attempting to give the blessing to Esau.

When Rebekah overheard that Isaac was about to do this, she sprung into action with a plan to secure the blessing for her favorite son, Jacob.  Whether she thought that she was rescuing God’s prophetic word from oblivion or whether she was just running interference for her favorite son, isn’t obvious, but the evidence seems to lean toward the latter.

Isaac may not have been going against God’s Word, but just didn’t remember it or understand its significance.  He was just following custom.  We don’t see much effort in inquiring of God about the meaning of the prophecy or how to apply it.  He seems to be ruled more by his stomach than his spirit.

You know what happened.  Jacob dressed in his brother’s garments, probably smeared some animal secretions on himself, and took Rebekah’s stew to his aged father to con him and his brother out of the blessing.  In being deceived, Isaac inadvertently fulfilled God’s earlier prophecy to Rebekah by conferring the blessing on Jacob.  He said…

28 May God give you heaven’s dew and earth’s richness— an abundance of grain and new wine. 29 May nations serve you and peoples bow down to you.  Be lord over your brothers, and may the sons of your mother bow down to you.  May those who curse you be cursed and those who bless you be blessed.”

One might wonder, “How did Isaac act “by faith” (Heb. 11:20) when he was deceived (Gen. 27:35)?

I think it is likely that his faith was exercised not in who was being blessed, but in passing on the Abrahamic blessing to his son.  He did believe in the promise so surely that he passed it on to his son, whether Jacob or Esau.

To his credit, when Isaac did discover that he had been deceived, he did not revoke the blessing in anger or prejudice.  Rather, he seemed to recognize in these events that God’s word to Rebekah at the birth of the twins had truly been fulfilled.  So he told Esau that he had blessed his brother and then affirmed, “and indeed he will be blessed!” (Gen. 27:33).

Then, just before Jacob fled to Haran, afraid of his brother’s anger, Isaac charged him not to take a wife from the daughters of Canaan.  Then he prophesied over Jacob, “May God Almighty bless you and make you fruitful and increase your numbers until you become a community of peoples. May he give you and your descendants the blessing given to Abraham, so that you may take possession of the land where you now reside as a foreigner, the land God gave to Abraham” (Gen. 28:3-4).

At this point Jacob had no descendants; he didn’t even have a wife.  He owned nothing in Canaan except a burial plot.  Yet “by faith” Isaac pronounced this blessing over Jacob.  He acknowledged that he believed that God’s promises extended to his son and would not fail, even though there was no indication at this time that they would ever be fulfilled.  One day, Isaac believed, “you make take possession of the land where you now reside as a foreigner, the land God gave to Abraham” (Gen. 28:4b)

Even though Isaac “trembled violently” (Gen. 27:33) when he realized he had been tricked, the author of Hebrews choses to focus on his faith in making and then reaffirming that God’s promises to Abraham would be fulfilled through Jacob and his descendants.  David Guzik says,

When Isaac trembled exceedingly, he was troubled because he knew that he had tried to box God in, to defeat God’s plan, and that God beat him.  He realized that he would always be defeated when he tried to resist God’s will, even when he didn’t like it.  And he came to learn that despite his arrogant attempts against the will of God, God’s will was glorious.

Isaac recognized that God had chosen to bless Jacob, and that he could not reverse or alter God’s plan. Isaac had already given the primary blessing to Jacob, and so he could only give Esau a secondary blessing. (Genesis 27:30-40).  But even though Esau received the lesser blessing, Isaac still fully believed that God would fulfill this blessing in Esau’s life also. And indeed, God fulfilled both blessings in both sons’ lives. In faith Isaac blessed Jacob and Esau, and in faith Isaac accepted God’s will for his sons as expressed through the blessings.

Well, nobody comes off looking good in this story.  Isaac seemed more interested in a tasty meal than God’s prophetic word.  Esau was overall a profane man, caring nothing for his spiritual heritage, again only interested in filling his empty stomach.  Rebekah was a deceiver and encouraged her son to lie.  Jacob went along with those lies, taking advantage of his blind father just as he had earlier taken advantage of his famished brother.

But God used the whole soap opera, even though each character acted selfishly without regard to God or one another, to fulfill His sovereign purpose.  You see, God had chosen Jacob and rejected Esau.  His purpose according to His choice would stand (Romans 9:11-13).

This all shows us that it does not depend upon us fully understanding God’s purpose.  Isaac doesn’t seem to have understood it until afterward.  Also, it doesn’t depend upon us obeying Him (although we should).  God did use Rebekah and Jacob’s deception to fulfill His purpose.  Paul expresses this reality when he says in Romans 9:16 that God’s purpose does not depend on the man who wills (our decisions) or the man who runs (our actions), but on God who has mercy.

The story of Isaac blessing Jacob and Esau (and he did go on to bless Esau, Gen. 27:39-40) is there in the Bible to encourage us to trust God, even when circumstances seem to contradict His promises.  This means that we can believe Him even when things seem impossible or all hope seems lost.  These predictive future blessings (esp. Gen. 27:28-29; 39-49) demonstrate Isaac’s hope for the future.

Now, this doesn’t mean we should be apathetic and inactive.  It ought to encourage us to be faithful in spite of the discouraging realities of sinful people and overwhelming world events.  It should encourage us to be steadfast and immovable in the Lord’s work, knowing that our work is never in vain in the Lord (1 Cor. 15:58).

If part of faith is trusting God with the future, then one of the lessons you can learn from Isaac is to trust God with your children’s future.  That’s an important lesson to learn, because as a parent you can waste a lot of time and energy worrying about your children’s future.  But part of Christian faith is learning to trust God with your children’s future instead.  Hebrews 11:20 says: “By faith Isaac blessed Jacob and Esau in regard to their future.”

Jacob’s Faith—Trusting God Rather Than Taking Things into Your Own Hands

Our next example of trusting God with the future comes from Jacob, Abraham’s grandson.  Abraham was one hundred sixty years old when Jacob was born, and then Abraham lived another fifteen years, so he got to know his grandson growing up.  Maybe Abraham shared stories from his own life with Jacob as he was growing into his teenage years.  Maybe he told Jacob about the time he and Sarah tried to “help God out” by sleeping with Sarah’s handmaid Hagar, so that Abraham could have a son and “fulfill” the covenant.

Part of trusting God with the future is learning to trust God rather than trying to control people or events. This is a difficult lesson for anyone to learn, and it was especially difficult for Jacob. In many ways it took him his whole life to learn.

Jacob was born into this world grasping his brother’s heel, and that really became a metaphor for his whole life. Jacob would spend most of the rest of his life grasping for control. 

Hebrews 11:21 says, “By faith Jacob, when he was dying, blessed each of Joseph’s sons, and worshiped as he leaned on the top of his staff.”

There are two incidents here—Jacob blessing his grandsons and worshipping on his staff.  Since the first action (blessing his grandsons) happened “when he was dying,” this action happened last, but it is mentioned first here because it has to do with the same issue we saw with Isaac and Jacob.  Isaac blessed Jacob, assuring his future in the covenant plan of Yahweh.  When Jacob blessed the sons of Joseph, he was assuring them of their part (along with Joseph, their father) in the covenant promises to Abraham.

Isaac passed the promises and the blessings along to Jacob (Gen. 27) and Jacob shared them with his twelve sons (Gen. 48-49).

Could You Pass the Ultimate Test? part 2 (Hebrews 11:17-19)

We are in Hebrews 11:17-19

17 By faith Abraham, when God tested him, offered Isaac as a sacrifice. He who had embraced the promises was about to sacrifice his one and only son, 18 even though God had said to him, “It is through Isaac that your offspring will be reckoned.” 19 Abraham reasoned that God could even raise the dead, and so in a manner of speaking he did receive Isaac back from death.

Genesis 22 tells us that “God tested Abraham.”  We noted that this does not mean that God tempted Abraham to sin (James 1:13).  God’s purpose in our trials is the building and perfecting of our faith (James 1:2-4).

Never forget that the one who prescribes the test works from the vantage point of omniscience and ultimate wisdom, from pure goodness and tender-heartedness.  That means that each test we undergo is customized to our own individual levels of maturity.

Paul tells us…

No temptation has overtaken you except what is common to mankind. And God is faithful; he will not let you be tempted beyond what you can bear.  But when you are tempted, he will also provide a way out so that you can endure it. (1 Corinthians 10:13)

We wonder how the sufferer can do it!  At times our pain seems unbearable and we cannot endure it.  But Abraham did obey.  And He obeyed by faith, a faith that believed in God’s promises despite his circumstances shouting against that.  Augustine once said: “Give me the grace to do what you command, and then command what you will.”

God knew that Abraham’s faith had grown and deepened over the decades and knew that He could trust Abraham to pass this test.

Notice also that God did not test Abraham with this ultimate sacrifice early in his life, but rather “some time later.”  By this time Abraham’s faith had been tested many times and God had proven Himself faithful.  Now Abraham is ready to believe the impossible.

Abraham had exercised faith in leaving Ur and marching off the map, going wherever the Lord directed.  Abraham had exercised faith in believing that God would give him a son through Sarah, which God ultimately fulfilled.

Faith that remains unexercised atrophies from lack of use.  Lesser trials are used in Abraham’s life and in ours to build a stronger faith until we are able to face the ultimate test.  Trials are like the gymnastic apparatus that makes the muscles of our faith grow stronger.

Thus, the severity of the trial is in proportion to his faith.

But what was the nature of Abraham’s test?

On one level it was the test of allegiance.  Would Abraham value God more than his one beloved, long-awaited son?  You could understand if Abraham had attempted to negotiate.  He would have gladly sacrificed anything else!  He would have gladly sacrificed everything else!

When you have set your heart on something and it is about to be taken away from you, how do you respond?  Do you fight with God?  Do you bargain with God?

Some of our tests are tests of allegiance.  Allegiance to God or allegiance to our families is one.  Allegiance to Jesus Christ versus allegiance to our boss is another.  How about allegiance to Jesus and allegiance to our girl friend?  John Bunyan, in prison for preaching the gospel, grieved for his family, especially his blind daughter.  He was given the option of returning home if he promised never to preach the gospel again.  But instead he endured that loss out of allegiance to Jesus Christ.

Willim Cowper wrote a hymn with these words:

The dearest idol I have known,

Whatever that idol be,

Help me to tear it from Your throne,

And worship only Thee.

“Abraham, I want your one and only son.”  It was a test of allegiance.

But it was also a test faith.  There seemed to be an irreconcilable contraction between the command to kill Isaac and the promise that through Isaac would be all of Abraham’s future descendants.

It was one thing to call Abram to leave Ur.  There Abram was sacrificing his present comforts for future rewards.  But here God seems to be asking Abraham to sacrifice his future.  Through Isaac his seed was supposed to be.  To kill Isaac meant the death of that vision. 

Remember how important the “seed” is even to us!  Remember God’s promise to Adam and Eve in Genesis 3:15 that it is through Eve’s seed that Satan would be crushed.  Abraham’s seed was intended to be a blessing to the nations, not merely to Abraham.  God had made it clear that this “seed” would come through Isaac.

This was affirmed in Genesis 17, when God appeared to Abraham and said:

4 “As for me, this is my covenant with you: You will be the father of many nations. 5 No longer will you be called Abram ; your name will be Abraham, for I have made you a father of many nations. 6 I will make you very fruitful; I will make nations of you, and kings will come from you. 7 I will establish my covenant as an everlasting covenant between me and you and your descendants after you for the generations to come, to be your God and the God of your descendants after you.

Because Abraham had sired a child through Hagar, the Egyptian handmaid, God clarified when Abraham inquired:

18 And Abraham said to God, “If only Ishmael might live under your blessing!” 19 Then God said, “Yes, but your wife Sarah will bear you a son, and you will call him Isaac. I will establish my covenant with him as an everlasting covenant for his descendants after him.

Ishmael was a child of the flesh, Isaac a child of promise, according to Romans 9:8 and Galatians 4:21-31.

So now I hope you see the tremendously high stakes that were in play here.  Now you see Abraham’s dilemma, which we should share with him.  God, what are you doing?!?  This is more than just a heart wrenching story of a father’s love.

The Messiah would come through Isaac.  The entire future of God’s purposes was at stake.  The sacrifice of Isaac puts all this in jeopardy.  Notice Hebrews 11:18.  Abraham sacrificed Isaac “even though God had said to him, ‘It is through Isaac that your offspring will be reckoned.’”

So what does Abraham do?  The only thing he can do—he puts it all in God’s hands.  He obeyed and headed to Mount Moriah.  How?  By concluding that it was God’s problem to solve, not his.

It was Abraham’s part to obey by faith, not to be able to figure it out.  We don’t have to figure it out before we obey.  We just have to obey.  It was now God’s problem to reconcile.

“The proof of Abraham’s faith was his willingness to give back to God everything he had, including the son of promise, whom he had miraculously received because of his faith.  After all the waiting and wondering, the son had been given by God.  Then, before the son was grown, God asked for him back, and Abraham obeyed.  Abraham knew that the covenant, which could only be fulfilled through Isaac, was unconditional.  He knew, therefore, that God would do whatever was necessary, including raising Isaac from the dead” (John MacArthur, Hebrews, p. 335).

How can you and I exercise faithfulness to God when confronted with a test that calls for the most extreme kind of personal sacrifice?

First, we must recognize that God is the author of the test.  It is no accident, no coincidence.  The devil didn’t do it.  It was God’s sovereign purpose in our lives.  How did Job put it?  “The Lord gives, the devil takes away, blessed be the name of the Lord”?  NO!  “The Lord gives, the Lord takes away, blessed be the name of the Lord.”

Spurgeon said, “though we can’t trace his hand we can always trust his heart.”  This test has come from God for our good and for His glory.  We only need to trust and obey.

How can you and I exercise faithfulness to God when confronted with a test that calls for the most extreme kind of personal sacrifice?

Second, we recognize that God has omnipotence at his disposal.  Look at verse 19, “Abraham reasoned that God could even raise the dead…”

What?  Abraham believed that God could raise Isaac from the dead?  Had this ever happened before?  Was this something Abraham had seen before and hoped that it would happen to his son?

Notice that Abraham “reasoned” this.  He hadn’t seen it in his experience; he didn’t conjure it up in his imagination.  He counted up and weighed out the reasons why this could happen.  It was based upon what he knew about God.

But where does Abraham get the idea that God can bring life out of death?  Well, what were Abraham’s procreative possibilities at age 99?  Not very good, right?  Verse 12 reminds us that “he was as good as dead.”  He was totally sterile and Sarah was completely barren.  There was no natural ability to give birth to any child.

And yet God resurrected Abraham’s procreative powers, making it possible to have a child.  God showed His power by waiting 24 years before fulfilling his promise to Abraham just to show that man’s impotence is merely the stage upon which he can reveal His omnipotence.

So Abraham knew from experience that God could produce life out of death.  That is why he told the servants, “I and the boy [will] go over there. We will worship and then we will come back to you.”  After all, they were going to worship El Shaddai, God Almighty.  That God has the power of resurrection and life.

He reasoned that God even was able to raise someone from the dead.

“The thought of sacrificing Isaac must have grieved Abraham terribly, but he knew that he would have his son back.  He knew that God would not, in fact could not, take his son away permanently, or else He would have to go back on His own word, which is impossible” (John MacArthur, Hebrews, p. 335).

Abraham believed that God could raise Isaac from the dead even before God had revealed this as a doctrine.  And Abraham “in a manner of speaking he did receive Isaac back from death.”  Isaac serves as an illustration of what God can do in His omnipotence.  Knowing Abraham’s allegiance and faith, when Isaac was rescued from Abraham’s hand it was as though Abraham received him back from the dead.

For those of us who are well acquainted with the gospel, we can see the parallels with Jesus Christ.  He is “the one and only Son.”  He is “the beloved.”  He is the fulfillment of the promised seed.  Both sons were named by God; both were deeply loved by their fathers.

Both Jesus and Isaac were accompanied by two men—Jesus the two thieves and Isaac the two servants.

Mount Moriah is the place where Isaac was offered and Jesus was crucified.

Isaac climbs Mount Moriah with wood strapped to his back just as Jesus went up the hill with his cross.

Both asked a QUESTION of their father:

Isaac asked Abraham “The fire and wood are here,” Isaac said, “but where is the lamb for the burnt offering?” (Gen. 22:7).

Jesus cried “My God, my God, why have you forsaken me?” from the cross (Matthew 27:46).

Both Isaac and Jesus were “offered up” as burnt sacrifices.  Both were sacrificial lambs.

Jesus and Isaac were both completely submissive to their fathers, trusted them and were willing to die.

Both were sacrificed by their fathers.  The Father, in heaven, is the executioner, willing to crush his Son.  The only difference is that the angel of the Lord did not stay the hand of the Father at the cross, since he was there on the cross.

Both were also raised from the dead on the third day.

The similarities between Isaac and Jesus’ sacrifice are numerous and incredible as you can see. Isaac is a type for Jesus, because God the Father wants to reveal His Son to us through the Old Testament.

Historian Roland Bainton tells this story about Martin Luther: “Luther once read this story [Genesis 22] for family devotions.  When he had finished, Katie said, ‘I do not believe it. God would not have treated his son like that.'”

“‘But, Katie,’ answered Luther, ‘he did.'”  God the Father did treat His Son Jesus like this.

Jesus also shares similarities with the ram.  Just as the ram was offered in place of Isaac as the sacrifice, so Jesus Christ takes our place.  We should be the ones who pay for our sins.  We should be the ones being judged.  Instead, Jesus took our place.

Abraham was handed the cup of sacrifice, but it was Jesus Christ who drank it to the very dregs.  Key passages in the Bible connect God’s wrath with the imagery of a cup.  Jeremiah 25:15 tells us, “Thus the LORD, the God of Israel, said to me: ‘Take from my hand this cup of the wine of wrath, and make all the nations to whom I send you drink it.’”  Then Isaiah 51:17 says, “O Jerusalem, you who have drunk from the hand of the Lord the cup of his wrath, who have drunk to the dregs the bowl, the cup of staggering.”  In Revelation 14, an angel speaks, “If anyone worships the beast and its image and receives a mark on his forehead or on his hand, he also will drink the wine of God’s wrath, poured full strength into the cup of his anger” (verses 9–10).

The cup was filled with God’s wrath upon those who had consistently sinned against him (see Ps. 75:8; Isa. 51:17; Jer. 25:15-16).

Jesus confirms this connection in Gethsemane when he prayed, the cross looming just ahead, “My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will” (Matthew 26:39).  He drank that cup for us.

As the sinless Son of God, Jesus naturally dreaded the horror of the cross.  Thus he asked for “this cup” to be taken from him.  But, in the end, he accepted the will of his Father, and chose to suffer and die for the sin of the world.  He would drink the cup that was rightly yours and mine, so that we might drink the cup of salvation.

4 Surely he took up our pain and bore our suffering, yet we considered him punished by God, stricken by him, and afflicted. 5 But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was on him, and by his wounds we are healed. 6 We all, like sheep, have gone astray, each of us has turned to our own way; and the LORD has laid on him the iniquity of us all. (Isaiah 53:4-6)

For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. (John 3:16)

But God demonstrates his own love for us in this: While we were still sinners, Christ died for us. (Romans 5:8)

Jesus said, “Abraham rejoiced to see my day” (John 8:58).  That is because the joy of substitution and the joy of resurrection are the greatest of all joys.  That is why our worship should be characterized by so much more than somberness, because we live in light of the resurrection and the reality of substitution.

Do you know these joys?  The joy and gladness of substitution—that your sins were satisfactorily punished in another, in Jesus Christ?  He said from the cross, “It is finished,” it is fully paid for, there’s nothing else left to do.  Do you know that joy?

What about the joy of resurrection?  There is no greater joy than the joy of knowing that one day we who believe in Jesus will rise again to new life, eternal life.  We will have new bodies, the mortal will put on immorality and the corruptible will put on the incorruptible.

These realities are why we can laugh again!  The laughter of salvation found only in Jesus Christ.