From our Torah reading for this week (Lekh-Lekha) we learn about the resolute faith of Abram who, despite his old age, trusted that God would make him a father with descendants as numerous as the stars in the night sky: “And the LORD brought him outside and said, “Look toward heaven and count the stars, if you are able to number them.” Then the LORD said to him, “So shall your offspring be. And he trusted in the LORD, and He reckoned it to him for righteousness” (Gen. 15:6).
Abram “staggered not” at the promise of God, and therefore God imputed to him righteousness (צְדָקָה), a term understood here to be divine esteem and grace. After all, what could Abram do in the face of seeming impossibility? There was nothing he could do to bring about the miracle. The New Testament comments: “He did not weaken in faith when he considered his own body, which was as good as dead (since he was about a hundred years old), or when he considered the barrenness of Sarah’s womb” (Rom. 4:19). It was in a state of utter powerlessness and complete helplessness that Abram retained hope and thereby received the promise by faith. “For he was beyond hope, yet in hope he trusted that he would indeed become a father to many nations, in keeping with what he had been promised, ‘so shall your offspring be’” (Rom. 4:18).
“See to it that no one fails to obtain the grace of God; that no root of bitterness springs up and causes trouble, and by it many become defiled; that no one is immoral or profane like Esau, who sold his birthright for a single meal. For you know that afterward, when he desired to inherit the blessing, he was rejected, for he found no chance to repent, though he sought it (the blessing) with tears” (Heb. 12:15-17; Gen. 27:38).
“For though the LORD is exalted, He regards the lowly, but the haughty He knows from a distance” (Psalm 138:6). Yea, God opposes the proud but gives grace to the humble (James 4:6). And who are the humble but those keenly aware of their own nothingness – the despised, the needy, and the rejected of men? The LORD justifies the ungodly by faith; He hears their cry for deliverance “from the depths”; he creates them anew yesh me’ayin, “out of nothingness,” by making them into a “new creation” (בְּרִיאָה חֲדָשָׁה) through the agency and power of the Holy Spirit (Rom. 4:5; 5:6; 2 Cor. 5:17; Rom. 4:17). O praise Adonai Oseinu, the LORD God our Maker, for he looks upon the lowly, he is near to nishberei lev, the brokenhearted, and he binds up their wounds… Amen.
Philip said to him, “Show us the Father and we will be satisfied.” Yeshua replied, “Have I been with you so long, and you still do not know me, Philip? Whoever has seen me has seen the Father. How then can you ask, ‘Show us the Father’? (John 14:8-9). Yeshua – and Yeshua alone – reveals the heart and truth of God to us, and looking for God “beyond” Him – up in heaven, across the sea, or in the mysteries of unfathomable forces that pervade reality – is ultimately a sign of unbelief and a denial of God Himself. The Father and the Son are of one essence and trying to separate them vitiates the message of Yeshua and makes it appear unfinished…. On the contrary, the work of salvation is finished, and “Whoever has the Son has the life (החיים); but whoever does not have the Son of God does not have the life” (1 John 5:12). There is no other way to access the heart of the Father than through Yeshua, and Yeshua is the Name above all other names for salvation (John 14:6; Acts 4:12; Phil. 2:9-11; John 17:3). Every knee shall bow to Him; there is no other Savior (Isa. 45:21-23).
“Whoever battles with monsters had better see to it that it does not turn him into a monster” (Nietzsche). A God-fearing man once complained to a sage that he was tormented by evil desire and had become despondent over it. The sage listened intently and then said, “Guard yourself from such despondency above all else, for it is worse than sin. When the yetzer [evil impulse] awakens desire in us, it is not concerned with plunging us into sin, but with plunging us into despair by way of our sinning.”
“Pray that you may never have to endure all that you can learn to bear.” Yes, though we must also believe that God “will not let us be tested beyond what we are able to bear, but with the test will also provide the way of escape (τὴν ἔκβασιν) so that we may be able to endure it” (1 Cor. 10:13). Indeed, in light of suffering what we really need is perseverance, or what the New Testament calls hupomone (ὑπομονή), a word that means “remaining [μένω] under [ὑπο]” the Divine Presence while being tested (the English word “suffer” comes from the Latin word sufferre, from sub- (under) + ferre, to carry, and therefore denotes “bearing under” difficulty). Suffering people often do not need moral platitudes or correction from others, but rather the will to believe, the strength to stay constant, and the rise of hope that gives life to simple prayers that focus the heart upon the Lord’s Presence: “God have mercy…” “Help me, O God…” “I need Thee, O Lord…” When we receive grace to faithfully suffer, we hear the Spirit whispering back to us: “Be not afraid…” “Live in me…” “Walk in the light…” “I am with you always…” “You are loved…”
We tend to regard “gluttony” as overindulgence in food or drink, but it can also be regarded as any preoccupation that leads to excess. Hence we can become “theologically obese,” we can “binge” on religious self-righteousness; we can feed on resentment and be consumed by inner anger; we can bask in apathy, relish greed, lust for the approval of others, wallow in self-pity, obsess over our health, and so on. Similarly, we tend to regard “abstinence” as refraining from feeding our appetites, though it can also be regarded as withholding what we need, denying ourselves tolerance, refusing to forgive ourselves, living under the slavery of perfectionism, legalism, and so on… “We fall not because we are weak, but because we believe ourselves strong.”
“The Son of Man came … and they say, ‘Look at him! A glutton and a drunkard, a friend of tax collectors and sinners!'” (Matt. 11:19). People, especially the religious people, were scandalized by Yeshua because he was a “friend of tax collectors and sinners!” Yet what sickness of heart is this, to despise those who are sick? It is a sorrow of heart to realize that religion often creates an “in-group” mentality that attains its status at the expense of the “outsider,” the “stranger,” the “sinner,” and so on… The prayer of the self-righteous is always: ‘God, I thank you that I am not like other people: extortionists, unrighteous people, adulterers – or even like this tax collector” (Luke 18:11).
The Spirit of the Lord comforts and reassures those who trust in Him: “My sheep hear my voice, and I know them, and they follow me. And I give them eternal life (חַיֵּי עוֹלָם), and they will never perish – no, never! – and no one will snatch them out of my hand” (John 10:27-28). Note that the Greek grammar in this verse uses a “double negation,” which is the strongest way to deny something. In other words, if the question were asked, “Will one of these sheep perish?” the answer is emphatic: “No, no, it will never happen! It is unthinkable!” Indeed all those who belong to Messiah “shall never, ever perish – not into eternity (εἰς τὸν αἰῶνα).” It is an eternal certainty that you who are trusting in Yeshua will never perish, and no power in heaven or earth will be able to take you out of God’s hand… “Surely goodness and mercy shall pursue you all the days of your life, and you shall dwell in the Presence of the Lord forever (Psalm 23:6).