Restore unto me the joy of thy salvation; and uphold me with thy free spirit. – Psalm 51: 12 (KJV) This request of David comes at the tail end of a major mistake in his
He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. –
But when Jesus saw her, He called her to Him and said to her, “Woman, you are loosed from your infirmity.” – Luke 13: 12 In the crowd of those at the synagogue who were
“Father of a multitude, son of Terah, named (Gen. 11:27) before” “his older brothers Nahor and Haran, because he was the heir of” “the promises. Till the age of seventy, Abram sojourned among his” “kindred in his native country of Chaldea. He then, with his” “father and his family and household, quitted the city of Ur, in” “which he had hitherto dwelt, and went some 300 miles north to” “Haran, where he abode fifteen years. The cause of his migration” was a call from God (Acts 7:2-4). There is no mention of this “first call in the Old Testament; it is implied, however, in Gen.” “12. While they tarried at Haran, Terah died at the age of 205” “years. Abram now received a second and more definite call,” “accompanied by a promise from God (Gen. 12:1, 2); whereupon he” “took his departure, taking his nephew Lot with him, “not knowing” “whither he went” (Heb. 11:8). He trusted implicitly to the” guidance of Him who had called him. “Abram now, with a large household of probably a thousand souls, “entered on a migratory life, and dwelt in tents. Passing along” “the valley of the Jabbok, in the land of Canaan, he formed his” “first encampment at Sichem (Gen. 12:6), in the vale or oak-grove” “of Moreh, between Ebal on the north and Gerizim on the south.” “Here he received the great promise, “I will make of thee a great” “nation,” etc. (Gen. 12:2, 3, 7). This promise comprehended not” only temporal but also spiritual blessings. It implied that he was the chosen ancestor of the great Deliverer whose coming had “been long ago predicted (Gen. 3:15). Soon after this, for some” “reason not mentioned, he removed his tent to the mountain” “district between Bethel, then called Luz, and Ai, towns about” “two miles apart, where he built an altar to “Jehovah.” He again” “moved into the southern tract of Palestine, called by the” “Hebrews the Negeb; and was at length, on account of a famine,” compelled to go down into Egypt. This took place in the time of “the Hyksos, a Semitic race which now held the Egyptians in” bondage. Here occurred that case of deception on the part of Abram which exposed him to the rebuke of Pharaoh (Gen. 12:18). “Sarai was restored to him; and Pharaoh loaded him with presents,” recommending him to withdraw from the country. He returned to “Canaan richer than when he left it, “in cattle, in silver, and” “in gold” (Gen. 12:8; 13:2. Comp. Ps. 105:13, 14). The whole” “party then moved northward, and returned to their previous” station near Bethel. Here disputes arose between Lot’s shepherds and those of Abram about water and pasturage. Abram generously gave Lot his choice of the pasture-ground. (Comp. 1 Cor. 6:7.) “He chose the well-watered plain in which Sodom was situated, and” removed thither; and thus the uncle and nephew were separated. Immediately after this Abram was cheered by a repetition of the “promises already made to him, and then removed to the plain or” “oak-grove of Mamre, which is in Hebron. He finally settled” “here, pitching his tent under a famous oak or terebinth tree,” “called “the oak of Mamre” (Gen. 13:18). This was his third” resting-place in the land. “Some fourteen years before this, while Abram was still in “Chaldea, Palestine had been invaded by Chedorlaomer, King of” “Elam, who brought under tribute to him the five cities in the” plain to which Lot had removed. This tribute was felt by the “inhabitants of these cities to be a heavy burden, and after” twelve years they revolted. This brought upon them the vengeance “of Chedorlaomer, who had in league with him four other kings. He” “ravaged the whole country, plundering the towns, and carrying” the inhabitants away as slaves. Among those thus treated was “Lot. Hearing of the disaster that had fallen on his nephew,” Abram immediately gathered from his own household a band of 318 “armed men, and being joined by the Amoritish chiefs Mamre, Aner,” “and Eshcol, he pursued after Chedorlaomer, and overtook him near” “the springs of the Jordan. They attacked and routed his army,” and pursued it over the range of Anti-Libanus as far as to “Hobah, near Damascus, and then returned, bringing back all the” “spoils that had been carried away. Returning by way of Salem,” “i.e., Jerusalem, the king of that place, Melchizedek, came forth” to meet them with refreshments. To him Abram presented a tenth “of the spoils, in recognition of his character as a priest of” the most high God (Gen. 14:18-20). “In a recently-discovered tablet, dated in the reign of the “grandfather of Amraphel (Gen. 14:1), one of the witnesses is” “called “the Amorite, the son of Abiramu,” or Abram.” “Having returned to his home at Mamre, the promises already made “to him by God were repeated and enlarged (Gen. 13:14). “The word” “of the Lord” (an expression occurring here for the first time)” came to him (15:1). He now understood better the future that “lay before the nation that was to spring from him. Sarai, now” “seventy-five years old, in her impatience, persuaded Abram to” “take Hagar, her Egyptian maid, as a concubine, intending that” whatever child might be born should be reckoned as her own. “Ishmael was accordingly thus brought up, and was regarded as the” heir of these promises (Gen. 16). When Ishmael was thirteen “years old, God again revealed yet more explicitly and fully his” gracious purpose; and in token of the sure fulfilment of that purpose the patriarch’s name was now changed from Abram to “Abraham (Gen. 17:4, 5), and the rite of circumcision was” instituted as a sign of the covenant. It was then announced that “the heir to these covenant promises would be the son of Sarai,” though she was now ninety years old; and it was directed that “his name should be Isaac. At the same time, in commemoration of” “the promises, Sarai’s name was changed to Sarah. On that” “memorable day of God’s thus revealing his design, Abraham and” his son Ishmael and all the males of his house were circumcised “(Gen. 17). Three months after this, as Abraham sat in his tent” “door, he saw three men approaching. They accepted his proffered” “hospitality, and, seated under an oak-tree, partook of the fare” which Abraham and Sarah provided. One of the three visitants was “none other than the Lord, and the other two were angels in the” guise of men. The Lord renewed on this occasion his promise of a “son by Sarah, who was rebuked for her unbelief. Abraham” accompanied the three as they proceeded on their journey. The two angels went on toward Sodom; while the Lord tarried behind “and talked with Abraham, making known to him the destruction” that was about to fall on that guilty city. The patriarch interceded earnestly in behalf of the doomed city. But as not “even ten righteous persons were found in it, for whose sake the” “city would have been spared, the threatened destruction fell” upon it; and early next morning Abraham saw the smoke of the “fire that consumed it as the “smoke of a furnace” (Gen.” 19:1-28). “After fifteen years’ residence at Mamre, Abraham moved “southward, and pitched his tent among the Philistines, near to” Gerar. Here occurred that sad instance of prevarication on his part in his relation to Abimelech the King (Gen. 20). (See “ABIMELECH.) Soon after this event, the patriarch left the” “vicinity of Gerar, and moved down the fertile valley about 25” “miles to Beer-sheba. It was probably here that Isaac was born,” Abraham being now an hundred years old. A feeling of jealousy “now arose between Sarah and Hagar, whose son, Ishmael, was no” longer to be regarded as Abraham’s heir. Sarah insisted that “both Hagar and her son should be sent away. This was done,” although it was a hard trial to Abraham (Gen. 21:12). (See HAGAR; ISHMAEL.) “At this point there is a blank in the patriarch’s history of perhaps twenty-five years. These years of peace and happiness were spent at Beer-sheba. The next time we see him his faith is put to a severe test by the command that suddenly came to him to “go and offer up Isaac, the heir of all the promises, as a” sacrifice on one of the mountains of Moriah. His faith stood the test (Heb. 11:17-19). He proceeded in a spirit of unhesitating obedience to carry out the command; and when about to slay his “son, whom he had laid on the altar, his uplifted hand was” “arrested by the angel of Jehovah, and a ram, which was entangled” “in a thicket near at hand, was seized and offered in his stead.” “From this circumstance that place was called Jehovah-jireh,” “i.e., “The Lord will provide.” The promises made to Abraham were” again confirmed (and this was the last recorded word of God to “the patriarch); and he descended the mount with his son, and” “returned to his home at Beer-sheba (Gen. 22:19), where he” “resided for some years, and then moved northward to Hebron.” “Some years after this Sarah died at Hebron, being 127 years old. “Abraham acquired now the needful possession of a burying-place,” “the cave of Machpelah, by purchase from the owner of it, Ephron” the Hittite (Gen. 23); and there he buried Sarah. His next care “was to provide a wife for Isaac, and for this purpose he sent” “his steward, Eliezer, to Haran (or Charran, Acts 7:2), where his” brother Nahor and his family resided (Gen. 11:31). The result “was that Rebekah, the daughter of Nahor’s son Bethuel, became” the wife of Isaac (Gen. 24). Abraham then himself took to wife “Keturah, who became the mother of six sons, whose descendants” “were afterwards known as the “children of the east” (Judg. 6:3),” “and later as “Saracens.” At length all his wanderings came to an” “end. At the age of 175 years, 100 years after he had first” “entered the land of Canaan, he died, and was buried in the old” family burying-place at Machpelah (Gen. 25:7-10). “The history of Abraham made a wide and deep impression on the “ancient world, and references to it are interwoven in the” religious traditions of almost all Eastern nations. He is called “the friend of God (James 2:23), “faithful Abraham” (Gal. 3:9),” the father of us all (Rom. 4:16).
“(Luke 16:22, 23) refers to the custom of reclining on couches at” “table, which was prevalent among the Jews, an arrangement which” brought the head of one person almost into the bosom of the one “who sat or reclined above him. To “be in Abraham’s bosom” thus” meant to enjoy happiness and rest (Matt. 8:11; Luke 16:23) at the banquet in Paradise. (See banquet; MEALS.)
Definition of Abraham: “father of a great multitude”
Posted by webmaster on Tuesday, October 17th, 2017 @ 8:16PM