Craig Cooper

One of the eight categories of psalms found in the book of Psalms is a Miktam. This kind of psalm is a mystery. We are not exactly sure what is meant by a Miktam. But, we do know that five of the six Miktam psalms have musical recommendations and that four of them are connected to specific events in David’s life.

One such Miktam is Psalm 56. Psalm 56 addresses both trial and trust. It’s one of the four connected to a specific event in David’s life. We discover the context of Psalm 56 in the psalms heading, which is found in the oldest manuscripts. It reads, “To the choirmaster: according to the dove on far-off Terebinths. A Miktam of David, when the Philistines seized him in Gath.”

We find this account from David’s life recorded in 1 Samuel 21:10-15. David is fleeing from King Saul, who wants him dead, and apparently had the idea of serving the Philistine king, Achish, as an anonymous mercenary, but he is recognized. David had not just killed the Philistines champion Goliath but was praised by Israel as killing many thousands of Philistines. He became afraid when the Philistines recognized him. Would they imprison him? Kill him? So, David pretended to be insane: “pounding his head on the city gate and foaming at the mouth, spit dripping from his beard.” (The Message, I Samuel 21:13). The Philistines wanted nothing to do with him. Achish, the king, said, “Can’t you see he’s crazy? Why did you let him in here? Don’t you think I have enough crazy people to put up with as it is without adding another? So, get him out of here!”

At any rate, can you imagine the trial David was enduring? David sought safety among his enemies to avoid his King’s death hunt for him. Where would David find safety? We discover the answer in Psalm 56’s double theme of trial and trust. The psalmist, David, is under attack. His enemies’ goal is to do him in. Amid the trial, the psalmist cries out to God.

David begins the psalm with the cry: “Be gracious to me, O God.” The basis of David’s prayer is not his own merit but God’s loving mercy. The crisis is identified. David’s life is in danger. He is being attacked both physically and, as we will find out later in the psalm, verbally. We discover that David’s circumstances and inability to deal with them throw him into the hands of God (vv. 1-2).

As we read further, we find that David reaffirms his faith in the Lord. David trusts God even in the face of fear. Now, we know that fear can cause us to react interestingly. Fear can propel us to fight. It can make us freeze. It can fill us with panic, causing us to flee. What we discover from David is a fourth reaction. Fear, in this incident, activates David’s faith. David falls upon God’s faithfulness as he places his trust in the Lord. We discover that trust dispels fear, for when David trust in God, he does not fear people; He is secure in the Lord (vv. 3-4).

David goes on to specifically define the type of oppression he is facing. His adversaries want him dead and slander his name. They do this because of their evil thoughts against him. The slandering of David is intentional and comes from the wicked designs to bring harm against him. David even describes a conspiracy. David’s enemies are organized, deceptive, stalking him, and like an animal on the hunt, waiting to strike.

In the face of such evil, David asks if they will get away with it. Then, David asks God for justice (vv. 5-7). This leads David to express assurance that God cares for Him and will act on his behalf. David describes himself as a grief-ridden, rejected wanderer. However, David acknowledges that God noted and remembered his sorrows. Since God knows David’s suffering and cares, He responds to David’s prayer. God intervenes, and David’s enemies change their course in defeat.

Prayer is David’s secret weapon. Unfortunately, all too often, prayer is our last resort when it should be our first. Here is a crucial question: Do we turn to God in our time of need as our Redeemer, or only when all other resources have been exhausted? When David calls on the power of God, the power of evil is broken. David proclaims, “This I know that God is for me.”

Faith is our affirmation that what God says is true. We are to believe God’s word as we trust in Him. We do not worship the word; it’s a means of revelation leading us to God Himself. We discover that once David was secure in the Lord, David’s fear vanished, and His enemies were crushed (vv. 8–11). No one can ultimately harm the believer in God’s hand.

The psalm concludes with David’s promise to fulfill his vows to God and praise Him. God has delivered or will, anticipating deliverance, deliver David and will keep his “feet from falling.” David concludes that the purpose and result of God’s action for him is that he “may walk before God in the light of life.” Like David, we either choose God’s way or the wrong way (vv. 12–13)!

We would be amiss if we did not see Christ in Psalm 56. Jesus is our Redeemer who said, “In the world you will have tribulation. But take heart; I have overcome the world” (John 16:33). No matter what hardships believers face, they can have peace in fellowship with Christ. Jesus showed us his faithfulness and power by dealing decisively with sin on the cross and gaining victory over our greatest adversary, death, through His resurrection. The good news is that followers of Christ share in His triumph.

What we learn about trials and trust in Psalm 56 is that often God uses trials to throw us into His hands. Also, our trust in God dispels fear. Thirdly, security in the Lord vanishes fear and crushes our opposition. Lastly, we learn that whether we choose God’s way or the wrong way, the choice is ours. In Psalm 56, we come to understand that we must trust God amid trials. He has never promised that we won’t have adversity in this world. The good news is that he has promised to be with us in the midst of it all. As we trust Him, we will experience the truth of His promise, and with David, we will praise Him for keeping His word. Soli Deo Gloria (Glory to God Alone)!

One category of Psalms from the book of Psalms that is quite interesting is a Maskil. It’s interesting because we have no idea what the term “maskil” means. It has been proposed by some scholars that it’s a literary or musical term. It likely relates to the purpose of specific Psalms or how they were performed or recited. The word only appears in the book of Psalms and one other book of the Old Testament.

There are twelve Psalms categorized as a Maskil. The writers of these Psalms are David, Asaph, sons of Korah, Heman, and Ethan. These Psalms include Psalm 32, 42, 44, 45, 52, 53, 54, 55, 74, 78, 88, 89, and 142. These can also double as a prayer. This is why certain Bible translators have rendered the word in English, referring to it as “a contemplation” (NKJV).

The Hebrew word “maskil” is also found in Amos 5:13. It is translated “prudent” (ESV) or having “insight” (CSB). Some commentators have speculated that a maskil is meant to be meditative and to impart wisdom. It has even been suggested that these Psalms were sung as a form of teaching in the tabernacle and later the temple. They serve well as teachings when prayerfully considered, which lead to godly understanding and action.

Asaph’s Psalm 78 is an example of a Maskil. This Psalm teaches Israel’s history. In recounting events from their past, this Psalm shows how God preserved His people, even when they disbelieved. The Psalm has selected events from the Pentateuch (first five books of the Bible), Joshua, Judges, and Samuel.

The Psalm is clear about its purpose, “Give ear, O my people, to my teaching; incline your ears to the words of my mouth! I will open my mouth in a parable; I will utter dark sayings from of old, things that we have heard and known, that our fathers have told us. We will not hide them from their children, but tell them to the coming generation the glorious deeds of the LORD, and his might, and the wonders that He has done” (Psalm 78:1-4). This Psalm’s purpose is to recount these events in song so that future generations of God’s people will learn from the past so that they will not follow the paths of the unbelieving and rebellious people described. Throughout the Psalm, words like “remember” and “forget” are found. The psalmist desires that those who sing this song will never forget.

The final section declares God’s enduring commitment through His gift to them of King David. Believers will see this as important since David’s heir, Jesus, now occupies the eternal throne. Foreshadowing of God’s preserving work through Christ can be seen throughout this Psalm.

Even today, this Psalm reminds believers of God’s patient preservation of His people. As God was faithful to Israel, so too He is faithful to His church today. Followers of Christ today are beneficiaries of God’s patience. Today we can be confident that God will continue His purposes for His people from today and throughout eternity.

Even though we are uncertain of the meaning of “maskil,” there is no doubt this category of Psalm has been a major source of instruction and encouragement to God’s people. It’s one of the eight categories of Psalms representing different styles for different purposes. There is little doubt that Maskils, as well as the other categories of Psalms found in the largest book in the Bible, express how God values songs and the truths they impart. Soli Deo Gloria (Glory to God Alone)!

Commentators often speak of the eight categories of psalms found in the book of Psalms. I want to look at psalms of praise, or a psalm, which I will explain in a moment. This song is derived from a Hebrew word for showing praise and appreciation. It’s a song that recognizes the acts and character of God and responds appropriately in worship. Only one psalm is called a psalm of praise in the book of Psalms, and that’s Psalm 146. But get this: in the Hebrew Bible, the whole book of Psalms is named “psalms of praise.” So, all 150 could be grouped into this category in this sense.

Here is a fun fact. You’ll find another psalm of praise in the Bible. The Levites sing one on the battlefield, where the Lord fights for Judah, Jerusalem, and King Jehoshaphat. The lyrics are simple: “Give thanks to the Lord, for His steadfast love endures forever” (2 Ch 20:21–22).

The question that Psalm 146 encourages us to ask is, “Where do you place your trust?” Several recent studies have found that we are at an all-time low in this area of trust. Trust in media is at an all-time low. So too is trust in government, brands, fellow citizens, global stability, and catch this, we are at an all-time low in trust of the internet. William Shakespeare wrote, “Love all, trust few.” So again, “Where do you place your trust?”

We discover that Psalm 146 begins with praise and encouragement to encourage yourself to engage in worship (vv. 1-2). In part, praise is a matter of will. The psalmist makes it crystal clear that we are to praise God.

As we proceed through the psalm, we begin to realize that when we boil it all down, there are only two alternatives in life, either we trust people (including ourselves) or trust God.

If we all would honestly examine our lives for a moment, most of us would have to admit that we spend most of our time trusting people. We trust politicians to run the country. We trust our favorite news outlets to tell us what’s going on in the world. We trust professors to educate us. We trust doctors to diagnose and treat us. We trust pastors to care for our souls. These are not all bad things. Some are even quite essential. But, this can often lead us to live our lives without much prayer over decisions and the like. Here is the problem. All too often, we simply do not expect God to run our lives in the day-to-day. So, we learn that we are not to praise others (vv. 3-4).

As we continue to work our way through the psalm, we find the psalmist pronounces a blessing upon the one “whose help is the God of Jacob.” What does the psalmist mean by “God of Jacob?” “The God of Jacob” is not only a title for God; it also brings to our minds all God did to help this Hebrew patriarch. God helped him prosper. The Lord blessed Jacob with twelve sons who became the fathers of the twelve tribes of Israel. God rescued Jacob from famine. The Lord restored his lost son Joseph to him. The understanding is that as God has done with Jacob, so will he do with us (v. 5).

Further, the psalmist writes that a person is blessed “whose hope is in the Lord.” Why? We discover through a list the psalmist provides that God is an all-powerful and compassionate God (vv. 6-9). When perfect power meets perfect compassion, we are free to fall into the arms of the Lord in quiet trust. God is powerful and able to deliver us, while He is loving and desires to do so. This is the best of all possible worlds. This is a God who can be counted on completely.

 Now it’s clear that we ought to place our trust in God. Ultimately, we see the fulfillment of what is being described by the psalmist in Jesus Christ. We know that God is both all-powerful and full of compassion because of the incarnation. In Jesus, we see God the Son triumphing over sin and death and hell in power, and equally, we see His matchless love pouring out to us.

Then, lastly, the psalmist writes in verse 10, “The Lord will reign forever, your God, O Zion, to all generations. Praise the Lord!” This psalm opens with the call “Praise the Lord” and closes with the same call. Here is where we place our surest trust in life. Here is a trust with an eternal reward. Here is a trust that will never fail. When we place our trust, faith, and love in the Lord and live on mission with Him, we are not only preparing for eternity; we can experience a bit of eternity right now.

Remember our question? Where do you place your trust? We ought to place our trust in the Lord. Are you hurting? Are you overwhelmed? Come to Jesus, whom you can trust,  and let His power and love wash over you as your Savior and Lord. Soli Deo Gloria (Glory to God Alone)!

Over the summer, we are going to explore the book of Psalms. It contains some of the most loved passages in the Bible. Over several centuries (approximately 1400s BC, from the time of Moses, through the 500s BC, the time of the Jews’ Babylonian exile), God led various individuals (nearly half attributed to King David) to compose emotionally charged poetic songs.

This ancient Jewish songbook showcases prayers, praise, and even complaints to God. There are 150 psalms divided into 8 different categories. First, there are those simply called Psalms. This is the biggest category of psalms. The Hebrew word for psalm means “melody.” You won’t find this word anywhere else in the Bible, only in the titles of the Psalms.

We also have Psalms of Praise. This song is derived from a Hebrew word for showing praise and appreciation. It’s a song that recognizes the acts and character of God and responds appropriately in worship. Only one psalm is called a psalm of praise in the Bible, and that’s Psalm 146. But get this, in the Hebrew Bible, the whole book is named “Psalms of Praise.” So, in this sense, all 150 could be grouped into this category.

The third category of Psalms is a Song. The word for “song” in Hebrew is the noun form of “sing,” so it’s safe to say these psalms are meant to be sung. It’s used more generally than “psalm” in the Bible. These “songs” are not always directed toward God. There’s a good amount of overlap between psalms and songs in the book of Psalms. Thirteen pieces are labeled as both. Of course, that should be no surprise since psalms are melodious poems.

Then we have Maskils. To be honest, we are unsure what kind of psalm this is. It could refer to a sort of wisdom poem or music genre, but we don’t know. The word only shows up in the book of Psalms. However, we understand that a psalm can be a Maskil, a Psalm, and a Song all at once (Ps 88). It can also double as a prayer (Ps 142). In fact, our fifth category of psalms is Prayer. This kind of psalm is just what it sounds like. It’s a direct plea or request to the Lord. We also have Mikhtams. This kind of psalm is a mystery. However, five of the six Mikhtam poems have musical recommendations, and four of them are connected to specific events in David’s life.

The seventh category of psalms is Shiggaions. This word comes from the Hebrew word for reeling or going astray. Then, lastly, we have Songs of Ascents. The word “Ascents” refers to a pilgrimage upward to the city of Jerusalem. The Law required Jews to make their way to the temple for certain festivals every year. These songs may have been a means of preparing the travelers’ hearts for worship.

You may be thinking, “Do I need to know all this to get anything from the book of Psalms?” The answer is a resounding, “No!” But, it is a fun way to present an overview of such a beloved book.

Many of the psalms express agony on the writer’s part, but nearly every psalm returns to the theme of praise to God. This is characterized by how the book of Psalms ends: “Let everything that has breath praise the LORD” (Psalm 150:6). Although the psalms were written hundreds of years before Christ’s birth, death, and resurrection, we still can find Him in the psalms. In our series: Christ in the Psalms, we will be exploring a sample from each of the 8 categories, discovering the genuinely fulfilled promises and hope offered to us through Christ in the Psalms. I hope you will plan on joining us. Soli Deo Gloria (Glory to God Alone)!

Today is July 4th, Independence Day. We think of July 4th, 1776, as a day representing the Declaration of Independence and the birth of the United States of America as an independent nation. Let me express that I am thankful to live in a country where I have, for instance, the freedom to worship. I also am grateful to all who have sacrificed to give me the freedoms I have as an American citizen.

If you are a believer who invests in the study and application of the Bible, you realize the ever-increasing divide between our culture’s choices and the precepts found in God’s Word. This has led many a believer to turn to 2 Chronicles 7:14. Let me prepare some of you that when we look at this verse in context, it might be a little uncomfortable, but if you stick with me, I believe we will discover God’s intent for this verse in the lives of believers today.

Here’s 2 Chronicles 7:14, “If my people who are called by my name humble themselves, and pray and seek my face and turn from their wicked ways, then I will hear from heaven and will forgive their sin and heal their land.” We must look at this verse in context. One of the principles we use to study and apply the Bible (we call these principles hermeneutics) is that context is king.

The immediate context of 2 Chronicles shows that the verse is tied up with Israel and the temple, and from time to time, God might send judgment upon Israel in the form of drought, locusts, or pestilence. What is being discussed in 2 Chronicles 7 is the blessing of God’s people, Israel, if they live rightly under the covenant made between God and them. It also declares the curses that would occur if they do not. 2 Chronicles 7:14, then, is found amidst a passage of Scripture, within 2 Chronicles 7, where the Lord reminds King Solomon of the agreement that if Israel obeys, they will be blessed; if they disobey, they will be judged. The judgment is meant to bring Israel to repentance, and God assures Solomon that if they are humble, pray, and repent, then God will deliver them from judgment.

In context, 2 Chronicles 7:14 is a promise to ancient Israel (and perhaps even modern-day Israel) that if they will repent and return to the Lord, He will rescue them. You might say, “But, wait, I have heard this verse used here in the United States as a rallying cry for America.” The problem is that this is not the verse’s immediate context and that the United States does not have the same covenant relationship with God as did ancient Israel. The covenant relationship with Israel was unique and exclusive. The terms that apply to Israel simply did not apply to any other nation, and it’s improper for these terms to be co-opted and applied to a different nation.

Now I know I have ruffled some feathers, but the truth is the truth. Of course, I also know that the pilgrims made a covenant with God, and our Founders did the same. But reading the covenant that was established between God and Israel, we notice their special place in sacred history. Further, it’s clear that in context, this verse is not addressed to any other nation other than Israel.

I have written about the context of 2 Chronicles 7:14. Now, let me share what I believe is God’s intent for this verse in the lives of believers today. We call these universal biblical precepts. First, although the “my people” spoken of here is ancient Israel, we, the church, are God’s people (1 Peter 2:9). As the church, we are not under the Old Covenant of the Law but the New Covenant of Christ.

As God’s people, He has a claim on our lives, partly because we owe God our very existence and further our salvation. Therefore, it’s always appropriate to “humble ourselves and pray and seek God’s face and turn from their wicked ways” in humble repentance (1 John 1:9). In fact, A genuine mark of a Christian is one who keeps a short account with God, repenting of known sin.

As followers of Christ, we ought to seek the healing of our nation. We, the church, are God’s plan to reach the peoples of the earth with His love and message, bringing the ultimate healing. The church’s mission is to know God and make Him known by being disciples who make disciples and building up one another in the faith. As those who know Christ, we are called in our going about life where we live, work, go to school, and play to be everyday missionaries sharing the love and message of Christ so others too will know Him.

Here is the guarantee we have from God’s Word. We are guaranteed personal salvation when we place our faith in Christ (Romans 10:9). We are guaranteed that God will use us, His church, to accomplish His purposes. We are called to be changed by Christ, following Christ, while on mission with Christ sharing His love and message with others.

We apply 2 Chronicles 7:14, as believers today, by humbling ourselves before God. Also, we are to live rightly with God, following His ways. Lastly, we are to be the church that brings healing. This is what the Lord desires for us as His church and desires for us to want for our nation. Soli Deo Gloria (Glory to God Alone)!

Interestingly, an excellent summary of the patriarch Abraham’s faith is found in the New Testament book of Hebrews, chapter 11. Abraham’s life is recorded in the Old Testament book of Genesis, starting in chapter 12. Within this summary are two powerful principles about faith that are helpful to each of us on our faith journey.

The author of Hebrews opens this faith drama with a definition that has been made widely known by Christ-followers since its proclamation, “Now faith is the assurance of things hoped for, the conviction of things not seen” (Heb 11:1). From this definition, we understand that faith is the solid certainty of that for which we hope, based upon reality and solid existence that has been tested and is essential. Therefore, our faith does not create reality but is based upon the reality of God’s sovereignty and power. This was the faith exhibited through the life of Abraham and his wife, Sarah.

Hebrews 11:8-12 speaks of the faith of Abraham and Sarah. Abraham’s faith was demonstrated when he obeyed God when He said, “Go from your country and your kindred and your father’s house to the land that I will show you” (Gen 12:1). Abraham went, although he did not have any clue where he was going. There would have been those who had thought Abraham had lost his mind. Abraham left what was familiar to him, the land and people and family that he loved for years, and journeyed to a place unknown to him. When Abraham reached his destination, he lived as a sojourner, not an owner or possessor, but in tents of temporary nature. By faith, Abraham looked into the future. He saw with a faithful eye a city whose buildings had foundation stones, a symbol of the permanence of the promise of God, which contrasted with the portable and unstable tents of his current living space. Abraham foresaw that the builder and maker of that city would be God.

Sarah, Abraham’s aged wife, having long past child-bearing years, received the message that she would have a son. Her first response was not faith but laughter. She responded, “Imagine, I who am called barren, I am going to have a baby!” (Gen 18:12). It’s as if she is questioning if God’s messengers didn’t know her female condition or don’t understand about bearing children. However, the messengers persist in their promises with an intensity and honesty that put aside all doubt. Finally, she yielded, and a wave of belief swept over her whole being. What a work of God. By faith, Sarah received the power to conceive, and she bore the promised child – the promise came through obedient faith. In both accounts, we learn a powerful principle of faith, that genuine faith leads to obedience. Otherwise stated, by faith, both Abraham and Sarah walked in obedience.

The second powerful faith principle is found in Hebrews 11:17-19. We read that Abraham was told to offer his son Isaac as a sacrifice. Imagine the anguish Abraham must have felt as he wrestled with the rationale of such a command. He had to have thought, “But Isaac is the son of promise, the one whom God is going to fulfill His promise” (Heb 11:20). But, Abraham acts in faith. We are told Abraham believed “that God was able even to raise Isaac from the dead.” This is genuine faith! In the very process of the sacrifice, God provided by other means, sparring Isaac and showing the importance of obedience but at the same time His glorious provision for our needs. The second powerful faith principle is that God gets into the act when we act in faith.

So, we have learned two powerful principles from Hebrews about faith that can impact each of our faith journeys. They can be combined and understood that when we place our trust, our belief, our faith in God, it leads to obedience that releases the resources of heaven in and through our lives. When we act in faith, God, Who exists, is present and always working, is glorified, we are blessed, and others are blessed through us. Soli Deo Gloria (Glory to God Alone)!

To fully appreciate Abraham’s account of offing up his son Isaac (Gen 221-18), we need to note that Abraham is a mere man, a husband, and a dad. Also, we have to admit this it’s an unusual account. It doesn’t take much imagination to see how it could be misunderstood. However, as we unpack it together, we learn from Abraham a powerful principle to help us on our faith journey.

This account is one of the most profound demonstrations of a person’s faith in a faithful God. Abraham is called to go to a place, God would later disclose, to offer up his son, Isaac, as a burnt offering (Gen 22:1-2). Some have misunderstood this account as addressing Abraham’s embracing of the pagan practices of the Canaanites. This is not accurate. The scripture is clear that “God tested Abraham.” The thought that God might test a person is beyond some.

Place yourself in Abraham’s shoes (or sandals) for a minute. He is a Dad. This son was a blessing provided to him in his old age (a literal miracle). Think about it. Abraham was asked to measure his faith in relation to his parental love for his son. No one can take such testing lightly. In addition, Abraham’s parental challenge was a deeply spiritual one. God had revealed to Abraham that his promise to him was intertwined with Isaac’s life. Abraham understood that if the promises of God were to be fulfilled, Isaac’s life would have to be preserved. Here is part of Abraham’s dilemma. The promise of God required that Isaac live while the command of God demanded he should die. For many a believer, when they are confronted with who appears to be a self-contradictory God, rather than trusting Him and with growing faith, wait and see God’s plan come to fruition, choose to in the least distance themselves from Him, and worst yet abandon the faith.

We discover that Abraham’s faith was not an example of reckless abandonment or some irrational behavior. He wasn’t uncaring or unloving or callous toward Isaac and what they were heading off to participate in – the sacrificing of his son. Abraham’s faith was steadfast and anchored in the fact that God is faithful and He is true to His promises. The New Testament book of Hebrews writer gives us some insight into Abraham’s thinking. “By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises was in the act of offering up his only son, of whom it was said, ‘Through Isaac shall your offspring be named.’ He considered that God was able even to raise him from the dead, from which, figuratively speaking, he did receive him back” (Heb 11:17-19). Abraham had faith that God would make a way. Abraham pressed on, not always knowing the why, where, or when but always knowing the Who!

Eventually, the Lord leads Abraham and Isaac to Mt. Moriah. Mt. Moriah means “provided by God.” It’s located within a ridge that extends throughout Jerusalem with Mt. Zion to the west and the Mt. of Olives to the east. It was on this mountain that later Solomon would build the temple to the Lord. This was the place where Isaac was symbolically sacrificed. This is the place where sacrifices were made once the temple was built. Ultimately, all of this pointed to the one and only Son of God, Jesus Christ, who was sacrificed on the cross thousands of years after this incident with Abraham and Isaac to pay for our sins. Once Abraham and Isaac arrived at the place God had shown him, he busied himself building the altar and preparing for sacrifice, still not sure what would happen. What he was sure of was that God would be faithful.

Abraham is about to offer up Isaac as a sacrifice. Then God spoke, “Do not lay your hand on the boy or do anything to him, for now I know that you fear God, seeing you have not withheld your son, your only son, from me” (Gen 22:12). God intervenes. This is a triumph of divine timing. God did not act a minute too soon, not a minute too late, but just in time. Abraham was taken to the point of no return, not only for God to see but for Abraham to see his faith for himself (not to mention Isaac witnessing all of this from his uncomfortable position). Add to this that God provides a ram for the sacrifice (Gen 22:13), and we have front-row seats to read a marvelous account of the glorious workings of our God.

My Mt. Moriah story and yours might not look like Abraham’s, but when handled in faith can produce the same positive results. The powerful principle we learn from Abraham is that faith in God will stretch us, but the stretching will serve to expand our capacity to know God and discover the great potential of life lived by faith. When God’s people, through faith, place themselves in God’s capable hands, He will deliver exactly what is needed at exactly the right time in exactly the right manner.

We would be amiss if we didn’t see this incident with Abraham and Isaac as foreshadowing the one and only Son of God, Jesus Christ. He willingly submitted Himself without reservation to the Father’s will. In Abraham, we have an astounding picture of the Father “who did not spare his own Son but gave him up for us all” (Rom 8:32), and in the ram a type of the lamb Who died as a substitute for the sins of the world (Jn 1:29). I have to be honest: I have a daughter and two sons, a granddaughter and grandson (3 children and two grandchildren), and I would not offer one of them up for any person? But God had only one Son, and He offered Him freely for the sins of the world (your sins and mine). He offered up His Son for each of us that did not even heed His action nor desire His grace or love.

Our faith journey begins with the first step, receiving Jesus as Lord and Savior. It continues as we take one step of faith after another, following the Lord even when destinations are unknown, reasons are unclear, but knowing we are firmly in the hands of our God, who is known to us and can be trusted. I don’t know where you are on your faith journey, but whatever the next step is that the Spirit is leading you (whether the first step of receiving Christ or any other), won’t you decide to take it right now? After all, we know that our faith in God will stretch us, and the stretching will serve to expand our capacity to know God and discover the great potential of our lives lived by faith. Soli Deo Gloria (Glory to God Alone)!

The Life of Abraham, recorded in the Old Testament book of Genesis, is packed with life lessons and principles we can apply to our personal faith journeys. This man of faith was just a man. The biblical record reveals the good, the bad, and the ugly of his life. But, he presses on in faith in God, and for that very reason, his life is worth diligent study.

Among the many interesting accounts of Abraham’s life is that of Sodom and Gomorrah found in Genesis 18. God reveals a plan to destroy these cities due to their wickedness. This might seem like a pretty harsh situation, but we can’t overstate the devastating effects of sin and life in this fallen world.

We discover that Abraham enters into a conversation with God to mediate for these cities. He pleads with God to spare the righteous people who live in Sodom and Gomorrah. The Lord agrees to spare Sodom if only ten righteous people are found in the city. Unfortunately, there are not even ten righteous people found in Sodom. It’s noteworthy that Abraham’s nephew Lot and his family lived in Sodom. Before Sodom is destroyed, Lot and his daughters are saved.

There’s much we can learn from this account. However, it’s Abraham’s caring heart for people, including those far from God but so close to His heart, that really sticks out to me. As we read the account, there’s no doubt that the people of Sodom are wicked. But, Abraham still pleads for them. He does this while respecting God’s right to cast judgment. Abraham’s faith in the Lord led to him yielding his will to God’s will.

When I look at this account, I’m challenged to share Abraham’s heart for people. I, too, ought to love those in Christ as well as those who have yet to receive Him as Lord and Savior. Also, like Abraham, I need to accept God’s judgments, even when His decisions differ from my preferences. I have to admit this can be difficult. It can be a real test of faith.

Ultimately, I must remember that there is a God, and I am not Him. I may not always understand why He makes the choices He does, but a God I can totally grasp is not a God worthy of my worship. The good news is that God has revealed enough of Himself to me to believe He’s good, faithful, and worthy of my trust.

It’s easy to read the account and question why we ought to mediate for others if, at times, like Abraham, we don’t see the answer we desired. But, first, I am reminded that prayer is not about changing God’s mind but ultimately about leading me to bring my will into alignment with His. Also, let’s not forget God did rescue Lot and his daughters. Yes, the cities were destroyed, but Abraham’s nephew and nieces are saved.

Again, there is a lot we could unpack from this account. It’s kept theologians and skeptics busy alike. People like to point to this passage and make all kinds of implications. I would encourage a careful examination noting the context of the account and, of course, taking the whole of Scriptures teachings to bear on this account.

Looking at this passage, I seem to always go back to prayer. Abraham’s prayer on behalf of others is worth emulating. His prayer on behalf of others was important. So too are ours. As I pray for others, like Abraham, my caring for others grows. My heart is formed into a likeness of our Lord’s. Soli Deo Gloria (Glory to God Alone)!

When we explore the account of Abraham’s life in Genesis, we discover four altars he built on four different occasions. I believe there is much we can learn from these altars that we can apply to our own spiritual journeys with Christ. For example, we discover the first altar that Abraham erected in Genesis 12:1-7. This account recalls Abraham’s call and the scope of divine blessing. Abraham arrived in the Land of Promise, and he was immediately faced with a problem – “the Canaanites were in the land.” The Canaanites were a cruel, corrupt, and callous people. Abraham had left the familiar and relatively safe environment of his country, kindred, and family for an unknown land that happened to be filled with a people (Canaanites) who represented all kinds of problems and threats to Abraham’s safety. This place of spiritual blessing, the Promised Land, is found amidst real threats. In a similar sense, new believers discover that faith in Christ has led them into a sphere where evil forces operate against them as followers of Christ (Eph 6:12), yet finding in this same sphere spiritual blessing and the ability to flourish in the Lord.

We discover that the Lord is with Abraham, “Then the Lord appeared to Abram and said, ‘To your offspring I will give this land.’ So he built there an altar to the Lord, who had appeared to him” (Gen 12:7). The Lord was with Abraham in the land, and a divine vision and voice welcomed Him there as God affirmed His promise to Abraham. Abraham’s fears were relieved, the promise was renewed, and Abraham was reassured. His response was to erect an altar of praise. What is biblical praise? Biblical praise is focused on the Lord, based on the truth of who He is as revealed through His word, not imagination, and is proportionate to our knowledge and experience of Him. The Hebrews writer offers this insight, “Through him (Christ) then let us continually offer up a sacrifice of praise to God” (Heb 13:15). Every believer, like Abraham, needs to erect an altar of praise in their faith journey.

We note the second altar in Genesis 12:8-13 as Abraham progresses in his journey. We discover that Abraham pitches his tent between Bethel (meaning house of God) and Ai (meaning heap of ruins), perhaps signifying his devotion to God and how that devotion is intended to impact the world (worship and witness). We discover that he is a pilgrim as the Hebrews writer informs us, “For he was looking forward to the city that has foundations, whose designer and builder is God” (Heb 11:10). Abraham did not just pitch a tent, but he built an altar, “From there he moved to the hill country on the east of Bethel and pitched his tent, with Bethel on the west and Ai on the east. And there he built an altar to the Lord and called upon the name of the Lord” (Gen 12:8). This second altar Abraham erected was for a time of prayer – “He called upon the name of the Lord” (v. 8).

Immediately after this account, we read that Abraham goes to Egypt to escape a famine. Abraham then made a selfish proposition to his wife Sarah and was prepared to put his wife in danger to save himself (vv. 11-13). Abraham’s expedition into Egypt resulted in fear, falsehoods, and failure. It appears that Abraham’s trust in God wavers. God intervenes and delivers Abraham and Sarah from what could have been a genuine personal hazard. What does Abraham do after such an incident? We read, “And he journeyed on from the Negeb as far as Bethel to the place where his tent had been at the beginning, between Bethel and Ai, to the place where he had made an altar at the first. And there Abram called upon the name of the Lord” (Gen 13:34).

Abraham retraced his steps to Bethel, where he pitched his tent and built his first altar to the Lord. We believers, too, need to return to the point where we are mindful and accept our security in Christ to learn from our moral and spiritual failures and be restored to the Lord. Notice that Abraham again “called upon the name of the Lord” (Gen 13:4). Every believer, like Abraham, needs to erect an altar of prayer in their faith journey. Whether seeking the Lord’s direction for our lives or needing to repent and ask for forgiveness (that is always graciously given), we need to erect an altar of prayer in our faith journeys.

Later in Abraham’s account, recorded in Genesis 13:1-18, we read that God has blessed Abraham and Lot extraordinarily with abundant flocks, herds, and people. Unfortunately, this leads to strife and division between Lots herdsmen and Abraham’s, making it unreasonable for them to continue to dwell together. Abraham and Lot decide to separate. Abraham graciously allowed Lot first choice of the land. We discover that the graciousness of Abraham diffused the situation and is rewarded by being given further assurances by God that all the land within his vision would be for him and his decedents. Abraham is free of the horrific situation in Egypt and the strife between Lot’s herdsmen and his own, so he builds an altar (Gen 13:18). Abraham built an altar to the Lord to enjoy the peace and presence of God. Every believer, like Abraham, needs to erect an altar of peace in their faith journey. We believers must invest more time in God’s presence to be mindful and enjoy God’s peace and company.

This next altar Abraham builds is found in Genesis 22:9-14. Abraham built an altar on Mount Moriah to offer his only beloved son to God – his son was to be an offering on the altar. Abraham, by faith, obeys God’s command to offer up his son of promise, Isaac. Isaac is Abraham’s heir of promise. Isaac is placed on the altar. Abraham raises his knife while believing “that God was able even to raise him from the dead” (Heb 11:19a). What was thought to be a moment of death became a moment of triumph – a substitute, a provision, was provided by God. As we read in Hebrews, Isaac was sparred, “Abraham considered that God was able even to raise him from the dead, from which, figuratively speaking, he did receive him back” (Heb 11:19). Abraham’s faith had been outstandingly tested and rewarded. This altar was constructed as an altar of sacrifice but became an altar of provision. Every believer, like Abraham, needs to erect an altar of provision in their faith journey.

We discover in this account a glorious type of Calvary, where God “did not spare his own Son but gave him up for us all” (Rom 8:32a). So then, “how will God not also with him graciously give us all things” (Rom 8:32b). Ultimately, we understand that God did not really want Isaac but Abraham’s heart. Abraham was really on the altar, not Isaac. As believers, are we on the altar for God? Paul challenges us to respond rightly to all God has provided for us in Christ in Romans 12:1, “I appeal to you, therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship” (Rom 12:1). When we come to Christ, we may begin by thinking we have laid ourselves on the altar of sacrifice but genuinely come to realize that it’s actually an altar of provision. Jesus has made the ultimate sacrifice so that we can experience the ultimate provision of abundant life.

It is no wonder that, under God, Abraham became the founder of a nation, the friend of God, and the father of the faithful followers of Christ. Abraham was not perfect. He made mistakes, yes, and sinned. But, he faithfully turned to God. He built the altars of praise, prayer, peace, and provision. You and I should, in our spiritual journey as well. Soli Deo Gloria (Glory to God Alone)!