Daddy Died—Promises that Abraham Believed
a funeral message for the father of a friend:
Daddy’s going to die someday. And for two of you today that day has come. Daddy died. We think, we know that we are going to die, we ourselves are going to die. But we think, not now, not until Daddy has died. As we know, it doesn’t always work that way— sometimes we die before daddy dies. But today, two of you come with your families, to this grave, because Daddy died.
And what can we say in the face of this reality, what is there to talk about beside this grave? It’s hot, but I want to read to you from the book of Hebrews chapter 11, verses 17-19
“By faith Abraham, when he was tried, offered up Isaac, and he that had received the promises offered up his one and only Son. Of whom it was said: That in Isaac shall thy seed be called. Accounting that God was able to raise him up, even from the dead…”
We could talk about faith, about Abraham’s believing. But my question is— what gospel did Abraham believe? What is the gospel, what is the good news for us now, standing here at this grave and with Daddy dead? What are these promises that Hebrews talks about?
We know that there was a promised land. I find it interesting that in Genesis 23, right after the chapter about Abraham and Isaac on the mountain, we see Abraham buying land to bury his wife Sarah. And when Abraham himself died, that grave, that burial place was the only part of the promised land that Abraham owned. And when Abraham died, his two sons Isaac and Ishmael came to bury him. And so we remember that God promised Abraham not only the land but many children.
But is that all there is to the promises? Is that all the gospel Abraham knew? Is that all the gospel we know? It’s hot, but I want you to see two other promises here in this text. One is the promise in v 19: counting that God was able to raise Isaac up from the dead. Abraham knew about resurrection. Abraham believed in resurrection. The gospel is about resurrection.
Not today, but the day when Jesus comes, there will be a resurrection from the grave. Both the elect and the non-elect will be raised. At that resurrection day God will demand from us a righteousness, a perfect righteousness, a divine righteousness, a righteousness we do not have and cannot earn or produce…we need to receive it by grace. This righteousness is not grace changing us on the inside. This righteousness is Christ’s death for the elect to satisfy God’s law for all the sins of the elect. This righteousness we receive by God’s imputation, and not because of our faith.
The resurrection day which is to come will not be good news for the non-elect. But for the elect it will be, because Jesus Christ did a work of righteousness, and the merit of that work is in time imputed to the elect so that they will stand perfect before God at the resurrection day.
So what are the promises Abraham believed? Not only land and many children, but resurrection. But not only resurrection, because there is a resurrection to nothing but second death. Let me read Hebrews 11 verse 18 again: “In Isaac shall thy seed be called.” The promise Abraham believed is not only that he would have many children, not only that Isaac was his elect seed, his one and only, and that Ishmael was not. The promise was about one specific child of Abraham, about one particular descendent of Abraham, the promise was about Jesus Christ.
Abraham (as far as I know) did not know his name, but Abraham did know that there was one child, one seed, who was coming to do a work of righteousness for the elect. Abraham did see the need of that perfect righteousness, and he did trust God’s promise to bring in that righteousness. “In Isaac thy seed shall be called”. Yes, Isaac is the seed of Abraham. Yes, Isaac’s children are God’s firstborn son, God’s national seed. But IN Isaac there is to be one seed, one child, and that human person is named Jesus. Jesus is not only God now; Jesus is also human now and Jesus was raised from the grave because Jesus had completed that perfect work of righteousness which God had promised to Abraham.
Are you elect? You will never know, unless and until you believe this gospel that Abraham believed, trusting in the seed of Abraham and his perfect work of righteousness for the elect. Hebrews 9:27-28 “And it is appointed unto men once to die but after this the judgment. So Christ was once offered to bear the sins of MANY; and unto THEM that look for him shall he appear the second time without sin unto salvation.”
It is not just Daddy who is appointed to die. All of us are going to die, unless Jesus comes back before then. After we die, it’s too late to believe the gospel. After we die, we must all wait for the day of resurrection, for the day of judgment. And on that day, the question will be: do we have a perfect righteousness? Have our sins all been taken away?
What is the gospel for us, for today, for right here and right now? The gospel is that Jesus has taken away some sins. Some will die in their sins, but the good news is that others will die without sins. Why? Why do the elect die WITHOUT their sins? Hebrews 9:28 says it’s because Christ died WITH their sins.
Listen to the gospel again! Christ was handed over to death, delivered, offered TO BEAR THE SINS OF MANY. Christ died because he was imputed with all the sins of the elect. But Christ no longer bears all the sins of the elect. Christ did something only He could do—He put away these sins, He bore them away, He took them away, He paid the full price for all the sins of all the elect.
Jesus Christ is no longer imputed with these sins. Hebrews 9:28 says He shall appear. Christ rose from the grave. And when Christ rose from the grave, He was no longer imputed with the sins of the elect. Christ had by His death satisfied for all those sins. All the sins of the elect, past and future, were then non-imputed to Jesus Christ.
This is the gospel. Not that you are going to die. Your death is no gospel. But the death of Christ for the elect, that is the gospel. Christ the seed of Abraham died for Abraham and for all the seed of Abraham.
Mark McCulley
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For the Elect Alone 
March 2, 2014 at 10:03 pm
Philippians 3: 20 But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ, 21 who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself.
the body of our humiliation
our humiliating body
March 2, 2014 at 10:08 pm
Galatians 3:9: “So then they which be OF FAITH are blessed with faithful Abraham.” Blessed with faithful Abraham, NOT by faithful Abraham! Abraham is not the spiritual father. We are not blessed BY Abraham, but we are blessed WITH Abraham, through the same means of grace, through Christ Jesus our Lord.
Abraham’s Covenant was strictly peculiar to himself. Neither in the
Old nor in the New Testament is it ever said that the Covenant with
Abraham was made on behalf of all believers or that the Abrahamic covenant was given to those who believe the gospel. Abraham is called the father of those who believe the gospel.
God did not promise Christians that they will have a seed.
If the same Covenant promise made to Abraham is made to Christians through Abraham, then that would means that there could be no justified child of God without a seed
April 19, 2014 at 12:24 am
May 3, 2014 at 3:33 am
Genesis 50 Then Joseph fell on his father’s face and wept over him and kissed him. 2 And Joseph commanded his servants the physicians to embalm his father. So the physicians embalmed Israel. 3 Forty days were required for it, for that is how many are required for embalming. And the Egyptians wept for him seventy days.
4 And when the days of weeping for him were past, Joseph spoke to the household of Pharaoh, saying, “If now I have found favor in your eyes, please speak in the ears of Pharaoh, saying, 5 ‘My father made me swear, saying, “I am about to die: in my tomb that I hewed out for myself in the land of Canaan, there shall you bury me.” Now therefore, let me please go up and bury my father. Then I will return.’” 6 And Pharaoh answered, “Go up, and bury your father, as he made you swear.” 7 So Joseph went up to bury his father. With him went up all the servants of Pharaoh, the elders of his household, and all the elders of the land of Egypt, 8 as well as all the household of Joseph, his brothers, and his father’s household. Only their children, their flocks, and their herds were left in the land of Goshen. 9 And there went up with him both chariots and horsemen. It was a very great company. 10 When they came to the threshing floor of Atad, which is beyond the Jordan, they lamented there with a very great and grievous lamentation, and he made a mourning for his father seven days. 11 When the inhabitants of the land, the Canaanites, saw the mourning on the threshing floor of Atad, they said, “This is a grievous mourning by the Egyptians.” Therefore the place was named Abel-mizraim; it is beyond the Jordan. 12 Thus his sons did for him as he had commanded them, 13 for his sons carried him to the land of Canaan and buried him in the cave of the field at Machpelah, to the east of Mamre, which Abraham bought with the field from Ephron the Hittite to possess as a burying place. 14 After he had buried his father, Joseph returned to Egypt with his brothers and all who had gone up with him to bury his father.
December 9, 2014 at 5:43 am
Amen!! Thank You Mark
August 10, 2015 at 12:42 am
John 8:37 I know you are descendants of Abraham, but you are trying to kill
56 Your father Abraham was overjoyed that he would see My day; he saw it and rejoiced.”
57 The Jews replied, “You aren’t 50 years old yet, and You’ve seen Abraham?”
58 Jesus said to them, “I assure you: Before Abraham was, I am.”
59 At that, they picked up stones to throw at Him. But Jesus was hidden and went out of the temple complex
March 26, 2016 at 4:54 pm
do you already know the place you are going to be buried at, if the Lord Jesus does not come back to earth before you die? Does that place belong to you? Did you pay for it?
April 27, 2016 at 3:21 am
Click to access Rom1126.pdf
http://www.patheos.com/blogs/jesuscreed/2013/10/15/nt-wright-and-the-supersessionism-question-what-did-paul-do/
Click to access NT-Wright-and-the-Jewish-People.pdf
May 26, 2016 at 12:13 am
http://www.christwardcollective.org/christward/a-biblical-theology-of-burial#.V0YElpErKM-
https://www.thegospelcoalition.org/article/to-bury-or-to-burn-cremation-in-christian-perspective
The Greeks put the body in a sarcophagus. That Greek word made up of two words, σαρξ or flesh, and φαγειν to eat ( think esophagus) ie. Flesh eater. It was a stone coffin which ‘eats’ the contents. That is, it allows the body to decay. I see little difference between to “burn or bury” since the decaying is essentially a self- inflammation process. The difference is only one of time, as one is faster than the other.
I am surprised that those who insist on burial do not insist on embalming (which the Jews did not do) to slow the decaying process down a bit to honor the dignity of the body.
https://www.washingtonpost.com/news/acts-of-faith/wp/2015/12/23/john-piper-why-i-disagree-with-jerry-falwell-jr-on-christians-and-guns/
I am a little annoyed at preachers who talk about the dignity and respect and care of the body when it dies but do not talk about respect and care when it is alive. (Except of course the fetus.) Zwingli who went on the battlefield to kill others and was himself killed! Talk about discarding the body!! So much for great examples of honoring the dignity of the body.
September 16, 2016 at 5:53 pm
Upon the surface, Genesis 23 seems rather curious in its choice of emphases. In the terse space of a single verse it records Sarah’s death and Abraham’s mourning (Gen. 23.2). The remaining twenty-odd verses (Gen. 23.3-20) of the chapter summarize Abraham’s efforts to secure a proper place of sepulture for his deceased wife. “It is remarkable,” Calvin comments, “that Moses, who relates the death of Sarah in a single word, uses so many in describing her burial.”
The Reformer, far from judging said account of Abraham’s efforts “superfluous,” finds in it critical fodder for reflection on two matters: human burial practices and the equally common if less grave human art of haggling over prices.
Calvin draws some significance from Abraham’s careful and repeated insistence upon paying “full price” (Gen. 23.9) for a burial plot for Sarah. There is, Calvin believes, theological significance in Abraham’s refusal to receive said plot as a gift: Abraham knows that this plot constitutes one piece of the land promised to him by God, and he will not receive from the hand of a heathen that which God ultimately intends to deliver to him. Abraham refuses, on moral grounds, a bargain/
Calvin assumes that all items should be bought and sold for their actual, “inherent worth,”utterly regardless of issues like supply, demand, or concern for profit margin. This conviction informs rather harsh words on his part for both retailers and consumers and their intuitive stance towards the other: “Where is there one to be found, who, in buying, and in other business, does not eagerly pursue his own advantage at another’s cost? For while the seller sets the price at twice the worth of a thing, that he may extort as much as possible from the buyer, and the buyer, in return, by shuffling, attempts to reduce it to a low price, there is no end of bargaining.”
Calvin’s comments on human burial practices are relatively surprising in light of his notorious insistence some years later that he himself be buried in an unmarked grave. One might anticipate Calvin taking a dour view of all ritual and custom whatsoever connected with burial of the dead. And, to be sure, Calvin does take a jab at both pagans and “papists” for their efforts “to outdo each other in various superstitions” and “ceremonies” attached to burial of their deceased. But the ceremonial act of burial itself — an act Calvin perceives as “common” to every culture and civilization — testifies not, in Calvin’s judgment, to universal “superstition,” but rather to “the natural sense with which God has imbued the minds of men.”
Calvin, in other words, believes that humankind’s innate inclination to place their dead six feet (or so) under reflects some deeply imbedded, inherent, universal recognition of an “hour… coming when all who are in the tombs will hear Christ’s voice and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment” (John 5. 28-29). Thus, while Calvin warns his readers against overly elaborate burial rituals, he will not let burial per se be stripped of its fundamental religious significance. “It cannot be denied that religion carries along with the care of burial.”
Abraham’s peculiar approach to burying his wife contains further religious significance in light of the peculiar promises that God has made to him. Abraham, it must be remembered, has been promised the land he currently traverses as a stranger as a permanent possession for his posterity (cf. Gen. 17.8). Abraham’s insistence upon burying his wife in that land, and his concomitant refusal to see her buried indiscriminately among the heathen occupying that land, testifies to Abraham’s faith and conviction of her share in that exclusive promise. Calvin discovers particular significance in this regard from the fact that Abraham proved far more concerned to secure a place of burial for Sarah (and ultimately himself) in the Promised Land than he did a place for them to dwell while Sarah was living (see Heb. 11.9).
Calvin writes: “Abraham bought a cave, in order yo possess for himself and his family, a holy and pure sepulcher. He did not desire to have a foot of earth whereon to fix his tent; he only took care about his grave; and he especially wished to have his own domestic tomb in that land, which had been promised him for an inheritance, for the purpose of bearing testimony to posterity, that the promise of God was not extinguished, either by his own death, or by that of his family; but that it then rather began to flourish; and that they who were deprived of the light of the sun, and of the vital air, yet always remained joint-partakers of the promised inheritance. For while they themselves were silent and speechless, the sepulcher cried aloud, that death formed no obstacle to their entering on the possesses of it.”
In sum, then, Abraham’s care regarding Sarah’s burial reflected Abraham’s understanding that such provided concrete witness to two realities: first, that Sarah would rise again; and second, that Sarah was an heir of the land in which she was interred.
Of course, if Calvin’s reading of Abraham’s thinking (hi faith) on the matter of Sarah’s burial is correct, Gen. 23 assumes much significance for how we approach burial in our own time and place. Much like Abraham and his family in Gen. 23, we are currently subject to death but anticipate resurrection from the same (cf. 1 Cor. 15.12-57) and we are heirs of a piece of terrestrial real estate (“Blessed are the meek, for they shall inherit the earth.” Matt. 5.5; cf. 2 Peter 3.13).
Burial is fundamentally an act of witness and confession (both to God and others). Elaborate tombstones arguably testify to an over-investment in the riches and honors of this present world. Contempt for burial whatsoever communicates, a failure in expectation for the resurrection and eternal possession that God has promised his people. . http://www.reformation21.org/blog/2016/09/on-burials-and-bargains.php
March 20, 2017 at 11:46 pm
https://books.google.com/books?id=9BYiCwAAQBAJ&pg=PA114&lpg=PA114&dq=J.+N.+Darby+seeks+to+cut+the+knot+by+changing+the+apostle%E2%80%99s+%22promises%22+to+%22the+promise,%22+restricting+the+reference+to+Genesis+22.&source=bl&ots=w1-HVk1W-b&sig=Thq-FAXBBVR6m4riYA9Trz657MI&hl=en&sa=X&ved=0ahUKEwjIu-XDoebSAhWp3YMKHcZoCkcQ6AEIHDAA#v=onepage&q=J.%20N.%20Darby%20seeks%20to%20cut%20the%20knot%20by%20changing%20the%20apostle%E2%80%99s%20%22promises%22%20to%20%22the%20promise%2C%22%20restricting%20the%20reference%20to%20Genesis%2022.&f=false
A W Pink–J. N. Darby seeks to cut the knot by changing the apostle’s “promises” to “the promise,” restricting the reference to Genesis 22. Yet not only is the Greek in the plural number, but such an idea is plainly refuted by the “four hundred and thirty years after,” which necessarily carries us back to Genesis 12.
May 11, 2017 at 9:23 pm
Romans 4: 17 As it is written: I have made you the father of many nations. Abraham believed in God, who gives life to the dead and calls things into existence that do not exist. Abraham believed, hoping against hope, so that he DID BECOME the father of many nations ACCORDING TO WHAT HAD BEEN SPOKEN: So will your descendants be.
Romans 4: 13 For the promise to Abraham or to his descendants that he would inherit the world was not through the law, but through the righteousness that comes by faith.
Romans 4: 24 righteousness will be credited to us who believe in Him who raised Jesus our Lord from the dead. 25 Jesus was handed over for our trespasses (past or future) and raised because of our justification (past or future)
Click to access JETS_55-2_291-298_Kaiser.pdf
http://themelios.thegospelcoalition.org/article/is-every-promise-yes-old-testament-promises-and-the-christian
June 20, 2017 at 12:02 am
Genesis 34: 14 Then Rachel and Leah answered Jacob, “Do we have any portion or inheritance in our father’s household? 15 Are we not regarded by him as outsiders? For our father has sold us and spent our money. 16 In fact, all the wealth that God has TAKEN AWAY FROM OUR FATHER BELONGS TO US and to our children. So do whatever God has said to you.”….Jacob took all the livestock and possessions he had acquired in Paddan-aram, and he drove his herds to go to the land of his father Isaac in Canaan. 19 When Laban had gone to shear his sheep, Rachel stole her father’s household idols. …31 Jacob answered, “I was afraid, for I thought you would take your daughters from me by force. 32 If you find your gods with anyone here, he will not live! Before our relatives, point out anything that is yours and take it.” Jacob did not know that Rachel had stolen the idols. 33 So Laban went into Jacob’s tent, then Leah’s tent, and then the tents of the two female slaves, but he found nothing. Then he left Leah’s tent and entered Rachel’s. 34 Now Rachel had taken Laban’s household idols, put them in the saddlebag of the camel, and sat on them. Laban searched the whole tent but found nothing. 35 Rachel said to her father, “Sir, don’t be angry that I cannot stand up in your presence. I am having my period.” So Laban searched, but could not find the household idols.
when you write your obituary, leave out the bad stuff
Hebrews 11: 8 By faith Abraham, when he was called, obeyed and went out to a place he was going to receive as an inheritance. He went out, not knowing where he was going. 9 By faith he stayed as a foreigner in the land of promise, living in tents with Isaac and Jacob, coheirs of the same promise. 10 For he was looking forward to the city that has foundations, whose architect and builder is God.
Would God punish the victim of Abraham’s sin for Abraham’s sin?
Genesis 20: 2 Abraham said about his wife Sarah, “She is my sister.” So Abimelech king of Gerar had Sarah brought to him. 3 But God came to Abimelech in a dream by night and said to him, “You are about to die because of the woman you have taken, for she is a married woman.” 4 Now Abimelech had not approached her, so he said, “Lord, would You destroy a nation even though it is innocent?
5 Didn’t Abraham himself say to me, ‘She is my sister’? And she herself said, ‘He is my brother.’ I did this with a clear conscience[ and clean hands.” 6 Then God said to him in the dream, “Yes, I know that you did this with a clear conscience. I have kept you from sinning against Me. Therefore I have not let you touch her. 7 Now return the man’s wife, for he is a prophet, and he will pray for you and you will live. But if you do not return her, know that you will certainly die, you and all who are yours.”
20:9 How did I sin against you that you have brought such enormous guilt on me and on my kingdom?
jesse jackson shows up at the white man’s company and take a big bribe for himself (plunder)
Genesis 20: 14 Then Abimelech took sheep and cattle and male and female slaves, gave them to Abraham, and returned his wife Sarah to him. 15 Abimelech said, “Look, my land is before you. Settle wherever you want.” 16 And he said to Sarah, “Look, I am giving your brother 1,000 pieces of silver
20: 17 Then Abraham prayed to God, and God healed Abimelech, his wife, and his female slaves so that they could bear children, 18 for the Lord had completely closed all the wombs in Abimelech’s household
June 20, 2017 at 12:04 am
Exodus 11 The Lord said to Moses, “I will bring one more plague on Pharaoh and on Egypt. After that, he will let you go from here. When he lets you go, he will drive you out of here. 2 Now announce to the people that both men and women should ASK THEIR NEIGHBORS FOR SILVER AND GOLD jewelry.”
Exodus 12: 35 The Israelites acted on Moses’ word and asked the Egyptians for silver and gold jewelry and for clothing. 36 And the Lord gave the people such favor in the Egyptians’ sight that they gave them what they REQUESTED In this way they PLUNDERED the Egyptians.
June 20, 2017 at 2:28 am
Hays insists that the Gospel writers engage in the practice of “reading backwards.” That is to say, the NT writers read the OT retrospectively. Convinced that Jesus is Israel’s Messiah, the Son of God, crucified and raised for the sinners, the NT writers scour the OT to discern instances in which the OT writers prefigure Christ. Hays terms this practice “revelatory retrospective reading” (259). Hays alternately characterizes the resultant interpretations of the OT in terms of transformation, transfiguration, and continuation (in distinction from the “negation or rejection” of the OT, 363). Hays insists that the patterns that emerge on the pages of the Gospels evidence “a divinely crafted pattern of coherence within the events and characters of the biblical narratives” (359, emphasis removed). Thus, not “human intentionality” but “the mysterious providence of God” accounts for the correspondences, whether on the micro- or macro- level.
In advancing these claims, Hays is concerned not to insist that the process works in reverse. “Figural reading of the Bible need not presume that the Old Testament authors – or the characters that they narrate – were conscious of predicting or anticipating Christ” (2). More polemically, Hays distances himself from the claim that “the authors of the Old Testament’s narratives and poems actually did intentionally forecast the details of Jesus’ life” (359).
Hays accurately claims and demonstrates that the NT writers testify to their own insensibility prior to the resurrection to the ways in which the OT comes to fulfillment in Christ (see John 2:22, Luke 24:22-27). He is correct to say that the cross and resurrection of Christ were redemptive and revelatory events, and that, in light of this new revelation in Christ, the disciples in community read earlier revelation with new eyes, as it were.
But the NT writers suggest that there is a connection deeper still between earlier and later revelation. To take an example from the companion volume to Luke’s Gospel, Peter in his Pentecost sermon, after citing David’s words in Psalm 16 (Acts 2:25-28), says of David, “Brothers I may say to you with confidence about the patriarch David that he both died and was buried, and his tomb is with us to this day. Being therefore a prophet, and knowing that God had sworn with an oath to him that he would set one of his descendants on his throne, he foresaw and spoke about the resurrection of the Christ, that he was not abandoned to Hades, nor did his flesh see corruption. This Jesus God raised up, and of that we are all witnesses” (Act 2:29-32). Peter is saying that David, in his capacity as a prophet, spoke in advance of the resurrection of Christ. Peter would later say something similar of all OT prophets – “concerning this salvation, the prophets who prophesied about the grace that was to be yours searched and inquired carefully, inquiring what person or time the Spirit of Christ in them was indicating when he predicted the sufferings of Christ and the subsequent glories” (1 Pet 1:10-11).
It is for this reason that, when Paul entered the synagogues of Judea and the broader Mediterranean world, he made a point of proving or demonstrating from the Scriptures that Jesus was the Messiah (Acts 9:22, 17:2-3, cf. 18:28). That is to say, Christians could and did publicly advance the claim to unbelievers from the OT that Jesus was the Messiah, and that by way of rational demonstration. Surely this project was only feasible if these Christian believers were convinced that their convictions resided in the OT text itself and were capable of demonstration or proof independently of one’s commitment to Jesus of Nazareth.
The NT writers, to be sure, are largely silent concerning the degree to which the OT authors were aware and conscious of the One to whom they were pointing. They are generally content to affirm that the OT authors pointed to Christ. The NT writers are more concerned to insist that the project of “reading backwards” is a possible undertaking only because of the organic and progressive character of biblical revelation. This character of revelation offers a ready explanation why the NT writers are not doing violence to the text of the OT, much less the intention of the human authors of the OT
“reading backwards” at best only partly accounts for the manner in which the Evangelists read and explained the OT.
Guy Waters
http://www.reformation21.org/articles/echoes-of-scripture-in-the-gospels.php
December 31, 2017 at 8:37 pm
Nehemiah Coxe –The covenant with Abraham was in force for the benefit of both more remote and nearer generations.… The right of the remotest generation was as much derived from Abraham and the covenant made with him, as was that of his immediate seed, and did not depend on the faithfulness of their immediate parents.’
the Second London Baptist Confession 7.2 : ‘It is alone by the grace of THIS covenant that all the posterity of fallen Adam that ever were saved did obtain life and a blessed immortality’
Is “this” covenant the new covenant or the covenant with Abraham?
http://themelios.thegospelcoalition.org/article/covenant-creation-and-children-response-to-david-gibson-credobaptism
March 30, 2018 at 2:18 am
Romans 4: 13 For the promise to Abraham or to his descendants THAT ABRAHAM WOULD INHERIT THE WORLD twas not through the law, but through the righteousness that comes by faith. 14 If those who are of the law are heirs, faith is made empty and the promise is canceled…. the promise is by faith, in order that the promise be according to grace, to guarantee the promise (to all those promised) —not only to those who are of the law but also to those who are of Abraham’s faith.
Isaiah said
He has blinded their eyes
and hardened their hearts,
so that they would not see with their eyes
or understand with their hearts,
and be converted,
and I would heal them.
John 12: 41 Isaiah said these things because Isaiah saw His glory
March 31, 2018 at 1:51 am
John 13: 9 Since Judas kept the money-bag, some thought that Jesus was telling Judas, “Buy what we need for the festival,” or that Judas should give something to the poor. 30 After receiving the piece of bread, Judas went out immediately. And it was night. 31 When Judas had gone out, Jesus said, “NOW the Son of Man is glorified, and God is glorified in Him. 32 If God is glorified in Him, God will also glorify Him in Himself and WILL GLORIFY HIM AT ONCE
September 18, 2018 at 2:48 am
why wasn’t Isaac at his mother’s funeral?
had Isaac spoken to Abraham between the time Abraham almost killed him and Abraham’s funeral?
as Abraham circumcised when Abraham became a father?
Sarah laughed, Abraham laughed also
Hagar and Abraham’s first son laughed at Abraham’s second son
When was the last time recorded that God talked to Abraham?
When was the last time recorded that Abraham talked to Isaac?
Genesis 17: 15 God said to Abraham, “Sarah will be her name. 16 I will bless her; indeed, I will give you a son by her. 17 Abraham fell facedown and laughed and said to himself, “Can a child be born to a hundred-year-old man? … 18 So Abraham said to God, “If only Ishmael were acceptable to You!
24 Abraham was 99 years old when the flesh of his foreskin was circumcised, 25 and his son Ishmael was 13 years old when the flesh of his foreskin was circumcised.
Genesis 18: 9 “Where is your wife Sarah?” they asked Abraham.
“There, in the tent,” he answered.
Genesis 19: 8 Look, I’ve got two daughters who haven’t had sexual relations with a man. I’ll bring them out to you, and you can do whatever you want to them.
Genesis 19:17 one of the angels said, “Run for your lives! Don’t look back and don’t stop anywhere on the plain! Run to the mountains
18 But Lot said to the angels, “No, —please. 19 You have shown me great kindness by saving my life. But I can’t run to the mountains; the disaster will overtake me, and I will die. 20 Look, this town is close enough for me to run to. It is a small place.
Genesis 19: 32 Come, let’s get our father to drink wine so that we can know with him and preserve our father’s line.”
Genesis 21: 0 So Sarah said to Abraham, “Drive out this slave with her son, for the son of this slave will not be a coheir with my son Isaac!”
11 Now this was a very difficult thing for[Abraham BECAUSE OF HIS SON . 12 BUT GOD SAID to Abraham, “Do not be concerned about the boy and your slave.
Genesis 21: 34 So Abraham lived as a foreigner in the land of the Philistines for many days.
Genesis 22: 12 Then God said, “Do not lay a hand on the boy or do anything to him. For now I know that you fear God, since you have not withheld your only son from Me.”
Genesis 20: 9 Then Abimelech said to Abraham i, “What have you done to us? How did I sin against you that you have brought such enormous guilt on me and on my kingdom? You have done things to me that should never be done.” 10 “What did you intend when you did this thing?”
11 Abraham replied, “I thought, ‘There is absolutely no fear of God in this place. They will kill me because of my wife.’
Different laws for people who have no fear—Christendom some places, but “natural law” other places?
November 20, 2018 at 3:42 am
Genesis 16: 5 Sarai You are responsible for my suffering!. I put my slave in your arms, and ever since she saw that she was pregnant, she has treated me with contempt. May the Lord judge between me and you.”
6 Abram, “Here, your slave is in your hands; do whatever you want with her.”
Then Sarai mistreated her so much that she ran away from her.
7 The Angel of the Lord said, “Hagar, slave of Sarai, where have you
come from and where are you going?”
Hagar: “I’m running away from my mistress Sarai.”
9 The Angel of the Lord, “You must go back to your mistress and submit to her mistreatment. I will greatly multiply YOUR descendents. Your childrren will be too many to count.”
Hagar : In this place, have I actually seen the One who sees me?”
17: 5 God almighty—-Your name will no longer be Abram, but your name will be Abraham, I will make you the father of many nations. 13 a slave born in your house, as well as one purchased with money, must be circumcised in the flesh of his foreskin,or e cut off from his
peoplehaving broken My covenant.” “As for your wife Sarai, do not call her Sarai, for Sarah will be her name. 16 I will bless her; indeed, I will give you a son by her.
17:17 Abraham laughed and said to himself, “Can a child be born to a
hundred-year-old man?
Abraham held a great feast on the day Isaac was weaned. 9 But Sarah
saw Ishmael mocking—the son Hagar the Egyptian had borne to Abraham.
21: 10 Sarah: “Drive out this slave with her son, for the son of this
slave will not be a coheir with my son Isaac!”
21: 12 God Almighty: “Do not be concerned about the boy Ishamel and
your slave. Whatever Sarah says to you, obey Sarah, because your son
will be traced through Isaac. 13 But I will also make a nation of the
slave’s son because he is your son
21: 15 When the water in the skin was gone, Hagar left the boy Ishamel
under one of the bushes.
Hagar: “I can’t bear to watch the boy die!” She wept loudly.
21: 17
God Almighty: What’s wrong, Hagar? Don’t be afraid, for God has heard
the voice of the boy from the place where he is.
Genesis 25:9
His sons Isaac and Ishmael buried Abraham in the cave of Machpelah
December 7, 2018 at 6:26 pm
brandon Adam –The Mosaic Covenant did not, in fact, add a national element to Abraham. The national element is Abrahamic and it is fulfilled in the Mosaic. … God saving a nation from physical slavery and bringing them into the literal land of Canaan is the fulfillment of a promise God made to Abraham So did God promise Abraham a nation and the land of Canaan or not? The inflexible “Abraham is not Moses” paradigm cannot and does not give a consistent yes or no answer.
Lee Irons goes on to interpret the use in the case of Isaac, as a “nonliteral” extension. Isaac is not “literally” an “only child”. This is not really a stumbling block– anyone can call someone an only child, even if they aren’t, and by doing so they suggest a raft of implicatures. In the case of Isaac, he is the only child that counts, the child of the promise, or in Irons’ terms, the legitimate heir.
January 3, 2019 at 6:16 pm
Brandon Adams: If there is only one indivisible Abrahamic promise then Bordow cannot make a distinction between New Covenant promises and typological promises in the Abrahamic Covenant. But in order to properly classify Abraham’s meritorious works, Bordow distinguishes between promises made about Abraham’s natural offspring and Abraham’s spiritual offspring. Again, that can’t be done if there is only one Abrahamic
promise. Note that Kline saw multiple Abrahamic promises. “Thereupon, the Lord swore by himself that he would surely perform the full complement of covenant promises, culminating in the gospel promise of the blessing of the nations through Abraham’s seed (Gen 22:15-18).” (KP 300) Note well that Kline said the Genesis 22 covenant blessings that God swore to fulfill because of Abraham’s obedience included “the gospel promise,” which presents tremendous problems for his system. https://contrast2.wordpress.com/2019/01/01/klines-abrahamic-covenant-of-works-5-glory-cloud-podcast/