Thirteen years go by since Ishmael's birth; enough time for Abram to easily
forget God's covenanted promises. Abram was prospering financially,
Ishmael was growing into young manhood, the land was at peace, and quite
possibly Abram and Sarai had by now given up all hope of ever having any
children of their own because Sarai, at 89, is past the age of bearing
children. Abram had no way of knowing, but God was just insuring that Sarai
couldn't possibly have children of her own except by a miracle, rather than
via natural reproduction. In other words; it appears to me that it was God's
wish that He be the paterfamilias of Sarai's one and only son.
Till now, God spoke of a covenant with Abraham only one time (Gen 15:18).
In this chapter God will use that word no less than thirteen-- nine times it
will be called "My" covenant, three times it will be called an "everlasting"
covenant and once it will be called the covenant "between Me and you"
†. Gen 17:1a . .When Abram was ninety-nine years old, the Lord
appeared to Abram and said to him: I am El Shaddai.
"Shaddai" is Shadday (shad-dah'-ee) which means: almighty. The word "El"
is not actually in the original Hebrew text but was inserted by translators.
God's declaration could just as well be worded: I am all-mighty. Webster's
defines almighty as: having absolute control over everything.
This is the very first occurrence of the word Shadday in the Bible; and from
here on in, from Genesis to Malachi, without exception, it will always refer to
the Bible's God; and used to identify no other person. Almighty became a
name of God and was God's special revelation of Himself to Abram. Although
Abram was aware of God's other name yhvh it was not by that name that
Abram became familiar with his divine benefactor. Abram's progeny would
get to know God better by the name yhvh because it's a name of God with
special emphasis upon the aspect of rescue; whereas Shadday has special
emphasis upon providence.
†. Gen 17:1b . .Walk in My ways and be blameless.
Being "blameless" is not the same as being sinless. What blameless really
means is dotting all the I's and crossing all the T's. A sinless person never
commits sins of any kind-- neither in thought, word, nor deed. The
blameless person commits lots of sins, in fact sin is the story of their life.
However; the blameless persons follows a God-given protocol for dealing
with offenses so that God has no bones to pick with His friend. Compare
Luke 1:5-6 where Zacharias and his wife Elizabeth are said to have walked in
all the commandments and ordinances of the Lord blameless. Well, a very
large portion of those commandments and ordinances have to do with a
complicated atonement system; which is a God-given protocol for dealing
with one's sins
"My ways" speaks of utilizing the Bible's God as both a mentor and a role
model.
But why did God admonish Abram to walk before Him and be blameless? So
Abram could make it to heaven? No; heaven has nothing to do with the
"walk" of a man of God. Fellowship is the key issue here, not heaven. If
God's people want God to walk with them, then they have got to reciprocate
and walk with God. Redeemed people are supposed to live to please God,
not go off and do as they please. In other words: walkers take direction
instead of taking the lead.
†. Isa 2:5 . . O House of Jacob! Come, let us walk by the light of the Lord.
†. 1John 1:5-6 . .This is the message we have heard from him and declare
to you: God is light; in him there is no darkness at all. If we claim to have
fellowship with him yet walk in the darkness, we lie and do not live by the
truth.
†. Gen 17:2-3a . . I will establish My covenant between Me and you,
and I will make you exceedingly numerous. Abram threw himself on
his face;
The Hebrew word for "threw" is naphal (naw-fal') and first appeared in Gen
14:10. It doesn't mean Abram dropped like a sack of ready-mix concrete. It
just means he lowered himself face down into a prone position.
This is the very first time it's recorded that Abram (or anyone else) got into
a face-down prone position in the presence of God. But why would Abram do
that? In what way did God appear to him that motivated that reaction? The
institution of the covenant of circumcision is, in point of fact, the only other
instance where it's recorded that Abram met with God in the (deliberate)
prone.
When Moses met God at the burning bush (Ex 3:2) he only turned away so he
wouldn't look at God; but didn't lie down. He stayed on his feet; but was told
to remove his sandals: a requirement which you'll see only twice in the entire
Old Testament: once at Ex 3:5 and the other at Josh 5:15; the reason being
that Moses and Joshua met with God on holy ground.
The Hebrew word for "holy" is qodesh (ko'-desh) and it has no reference
whatsoever to sanitation. It simply means consecrated; viz: a sacred place or
thing dedicated to God for God's own purposes.
In many homes in the Orient; it's the custom to remove your shoes before
entering people's domiciles because shoes track in filth from the outside that
hosts want neither in their homes nor on their floors and rugs. True, holy ground
is dirt; but it's God's dirt, and apparently He doesn't want somebody else's dirt
soiling His: thank you very much.
Abram may have ordinarily met with God via voice only; but this instance
may have been a close encounter of a third kind. Some have suggested God
appeared to Abram as the Shekinah of 1Kgs 8:10-03; which, even that can
be quite disturbing for some.
I don't think Abram learned the prone posture in church, Sunday school,
yeshiva, or synagogue. It was a spontaneous, voluntary reaction on his part.
Apparently God was okay with it because He didn't scold Abram nor order
him back up on his feet.
People react differently to the Bible's God. Some, like Abram, Daniel, and
Jesus sometimes get down prone on their faces. We needn't worry too much
about it though. Most of us will never have a close encounter with The
Almighty. But if it ever happens, I don't think you'll need someone to tell
you what to do. Unfortunately though, there are people inclined to stare at
God like a curiosity. That is not wise.
†. Ex 19:18-21 . . Now Mount Sinai was all in smoke, for the Lord had come
down upon it in fire; the smoke rose like the smoke of a kiln, and the whole
mountain trembled violently. The blare of the horn grew louder and louder.
As Moses spoke, God answered him in thunder. The Lord came down upon
Mount Sinai, on the top of the mountain, and the Lord called Moses to the
top of the mountain and Moses went up. The Lord said to Moses: Go down,
warn the people not to break through to The Lord to gaze, lest many of
them perish.
Word to the wise: If God appears? Don't look . . . unless invited to.
†. Gen 17:3b-4 . . and God spoke to him further: As for Me, this is My
covenant with you: You shall be the father of a multitude of nations.
That announcement regards nations rather than individuals. Abraham is well
known as the father of the Jews, but he is also father of more than just
them. The majority of Abram's progeny is Gentile and a very significant
number of those are Arabs.
Besides Ishmael and Isaac, Abraham also engendered Zimran, Jokshan,
Medan, Midian, Ishbak, and Shuah. Over the years millions of people have
descended from those eight men who are all Abram's blood kin; both Jew
and Gentile.
†. Gen 17:5 . . And you shall no longer be called Abram, but your
name shall be Abraham, for I make you the father of a multitude of
nations.
Abraham's original name was 'Abram (ab-rawm') which means: high, or
exalted father. In other words: a daddy; as the respectable head of a single
family unit. Abram's new name 'Abraham (ab-raw-hawm') means: father of
a multitude of family units. In other words: not just the paterfamilias of a
single family unit; but the rootstock of entire communities.
Cont.
/
forget God's covenanted promises. Abram was prospering financially,
Ishmael was growing into young manhood, the land was at peace, and quite
possibly Abram and Sarai had by now given up all hope of ever having any
children of their own because Sarai, at 89, is past the age of bearing
children. Abram had no way of knowing, but God was just insuring that Sarai
couldn't possibly have children of her own except by a miracle, rather than
via natural reproduction. In other words; it appears to me that it was God's
wish that He be the paterfamilias of Sarai's one and only son.
Till now, God spoke of a covenant with Abraham only one time (Gen 15:18).
In this chapter God will use that word no less than thirteen-- nine times it
will be called "My" covenant, three times it will be called an "everlasting"
covenant and once it will be called the covenant "between Me and you"
†. Gen 17:1a . .When Abram was ninety-nine years old, the Lord
appeared to Abram and said to him: I am El Shaddai.
"Shaddai" is Shadday (shad-dah'-ee) which means: almighty. The word "El"
is not actually in the original Hebrew text but was inserted by translators.
God's declaration could just as well be worded: I am all-mighty. Webster's
defines almighty as: having absolute control over everything.
This is the very first occurrence of the word Shadday in the Bible; and from
here on in, from Genesis to Malachi, without exception, it will always refer to
the Bible's God; and used to identify no other person. Almighty became a
name of God and was God's special revelation of Himself to Abram. Although
Abram was aware of God's other name yhvh it was not by that name that
Abram became familiar with his divine benefactor. Abram's progeny would
get to know God better by the name yhvh because it's a name of God with
special emphasis upon the aspect of rescue; whereas Shadday has special
emphasis upon providence.
†. Gen 17:1b . .Walk in My ways and be blameless.
Being "blameless" is not the same as being sinless. What blameless really
means is dotting all the I's and crossing all the T's. A sinless person never
commits sins of any kind-- neither in thought, word, nor deed. The
blameless person commits lots of sins, in fact sin is the story of their life.
However; the blameless persons follows a God-given protocol for dealing
with offenses so that God has no bones to pick with His friend. Compare
Luke 1:5-6 where Zacharias and his wife Elizabeth are said to have walked in
all the commandments and ordinances of the Lord blameless. Well, a very
large portion of those commandments and ordinances have to do with a
complicated atonement system; which is a God-given protocol for dealing
with one's sins
"My ways" speaks of utilizing the Bible's God as both a mentor and a role
model.
But why did God admonish Abram to walk before Him and be blameless? So
Abram could make it to heaven? No; heaven has nothing to do with the
"walk" of a man of God. Fellowship is the key issue here, not heaven. If
God's people want God to walk with them, then they have got to reciprocate
and walk with God. Redeemed people are supposed to live to please God,
not go off and do as they please. In other words: walkers take direction
instead of taking the lead.
†. Isa 2:5 . . O House of Jacob! Come, let us walk by the light of the Lord.
†. 1John 1:5-6 . .This is the message we have heard from him and declare
to you: God is light; in him there is no darkness at all. If we claim to have
fellowship with him yet walk in the darkness, we lie and do not live by the
truth.
†. Gen 17:2-3a . . I will establish My covenant between Me and you,
and I will make you exceedingly numerous. Abram threw himself on
his face;
The Hebrew word for "threw" is naphal (naw-fal') and first appeared in Gen
14:10. It doesn't mean Abram dropped like a sack of ready-mix concrete. It
just means he lowered himself face down into a prone position.
This is the very first time it's recorded that Abram (or anyone else) got into
a face-down prone position in the presence of God. But why would Abram do
that? In what way did God appear to him that motivated that reaction? The
institution of the covenant of circumcision is, in point of fact, the only other
instance where it's recorded that Abram met with God in the (deliberate)
prone.
When Moses met God at the burning bush (Ex 3:2) he only turned away so he
wouldn't look at God; but didn't lie down. He stayed on his feet; but was told
to remove his sandals: a requirement which you'll see only twice in the entire
Old Testament: once at Ex 3:5 and the other at Josh 5:15; the reason being
that Moses and Joshua met with God on holy ground.
The Hebrew word for "holy" is qodesh (ko'-desh) and it has no reference
whatsoever to sanitation. It simply means consecrated; viz: a sacred place or
thing dedicated to God for God's own purposes.
In many homes in the Orient; it's the custom to remove your shoes before
entering people's domiciles because shoes track in filth from the outside that
hosts want neither in their homes nor on their floors and rugs. True, holy ground
is dirt; but it's God's dirt, and apparently He doesn't want somebody else's dirt
soiling His: thank you very much.
Abram may have ordinarily met with God via voice only; but this instance
may have been a close encounter of a third kind. Some have suggested God
appeared to Abram as the Shekinah of 1Kgs 8:10-03; which, even that can
be quite disturbing for some.
I don't think Abram learned the prone posture in church, Sunday school,
yeshiva, or synagogue. It was a spontaneous, voluntary reaction on his part.
Apparently God was okay with it because He didn't scold Abram nor order
him back up on his feet.
People react differently to the Bible's God. Some, like Abram, Daniel, and
Jesus sometimes get down prone on their faces. We needn't worry too much
about it though. Most of us will never have a close encounter with The
Almighty. But if it ever happens, I don't think you'll need someone to tell
you what to do. Unfortunately though, there are people inclined to stare at
God like a curiosity. That is not wise.
†. Ex 19:18-21 . . Now Mount Sinai was all in smoke, for the Lord had come
down upon it in fire; the smoke rose like the smoke of a kiln, and the whole
mountain trembled violently. The blare of the horn grew louder and louder.
As Moses spoke, God answered him in thunder. The Lord came down upon
Mount Sinai, on the top of the mountain, and the Lord called Moses to the
top of the mountain and Moses went up. The Lord said to Moses: Go down,
warn the people not to break through to The Lord to gaze, lest many of
them perish.
Word to the wise: If God appears? Don't look . . . unless invited to.
†. Gen 17:3b-4 . . and God spoke to him further: As for Me, this is My
covenant with you: You shall be the father of a multitude of nations.
That announcement regards nations rather than individuals. Abraham is well
known as the father of the Jews, but he is also father of more than just
them. The majority of Abram's progeny is Gentile and a very significant
number of those are Arabs.
Besides Ishmael and Isaac, Abraham also engendered Zimran, Jokshan,
Medan, Midian, Ishbak, and Shuah. Over the years millions of people have
descended from those eight men who are all Abram's blood kin; both Jew
and Gentile.
†. Gen 17:5 . . And you shall no longer be called Abram, but your
name shall be Abraham, for I make you the father of a multitude of
nations.
Abraham's original name was 'Abram (ab-rawm') which means: high, or
exalted father. In other words: a daddy; as the respectable head of a single
family unit. Abram's new name 'Abraham (ab-raw-hawm') means: father of
a multitude of family units. In other words: not just the paterfamilias of a
single family unit; but the rootstock of entire communities.
Cont.
/
