Here’s the message I preached on Sunday, September 14, 2014, titled “The God In-Between.” The lectionary reading for that Sunday was Exodus 14:19-31, and continues the story of God with the nation of Israel from Abraham through the Exodus experience. Click the arrow to play the podcast —
On Easter Sunday, April 20, 2014, I preached an Easter message from the Gospel Reading for the day, John 20:1-18. Mary Magdalene’s testimony to the other disciples was, “I have seen the Lord.” In this message I explore the idea that it isn’t enough to have seen only Jesus the baby of Bethlehem, or Jesus the miracle worker, or even Jesus the crucified. We must also see Jesus the risen Lord as a reality in our own lives.
On the fourth Sunday in Lent this year, the lectionary reading from the New Testament was John 9:1-41, the story of the man born blind. Here’s the message I preached last Sunday:
Yesterday the city of Raleigh, North Carolina chose to make feeding the hungry a crime. The mayor and city council of Raleigh ought to read today’s lectionary reading from Isaiah 58:9b-14. Isaiah instructs Israel to stop oppressing people, to feed the hungry and meet the needs of the marginalized. Then Israel’s light will rise and their difficulties which seem like a long night will turn to the glorious light of day. Here’s the audio from my sermon today:
The book of Hebrews was written to encourage Christians of the first century to remain faithful despite persecution. Examples of great heroes of the faith like Abraham, Moses, David, Daniel, Elijah and Elisha; and, events like crossing the Red Sea, the battle of Jericho, the survival of the lions’ den and fiery furnace inspired Christians then and now. But, there is a downside to faithfulness. Sometimes faithfulness to God doesn’t end triumphantly, but instead with the faithful being beaten, persecuted, displaced, and killed.
The writer of Hebrews reminds us that Jesus knows what suffering is about. He endured the shame of the Roman cross in anticipation of the glory of the presence of God. The popular song, “Even in the Valley God is Good,” summarizes our response to suffering. For the first century Christians and for us, the most important thing we can remember is that God is present with us regardless of whether we triumph or whether we struggle.
Our lives contribute to the story of God begun by those in the hall of faith listed in Hebrews chapter 11 through 12. Just as we need them, they need our faithfulness to finish the final chapters in the story that God began in their day. Faith in the face of adversity is still needed today, and our faith builds on the witness of those who have gone before.
For the podcast of this message, click here:[audio https://chuckwarnockblog.files.wordpress.com/2013/08/02-why-samuel-david-and-others-need-us.mp3]
Sometimes Scripture is complex and difficult to understand. But, sometimes it’s just simple. Isaiah 1:1, 10-20 is an example of the simple. Isaiah says to the nation of Judah, “…stop doing wrong. Learn to do right…” Pretty simple, and amazingly difficult. Here’s the audio of my sermon last Sunday from this passage. It’s titled, “Stop doing bad stuff, start doing good stuff.” Can’t get simpler than that!
The challenge for Christians, both new and old, is to continue to follow Christ long after our initial profession of faith in Him. This must be hard because thousands of books have been written about how to faithfully follow Jesus as a disciple.
The apostle Paul gives us a big clue about how we follow Christ in his letter to the first-century church in Colossae. “So then, just as you received Christ Jesus as Lord, continue to live your lives in him…” (Colossians 2:6a NIV).
In other words, Paul says, we follow Jesus in the same way we came to him. The question then is, “How did we receive Christ?” Here’s my take on what it means to continue to live in Christ just like we began with him:
1. Like the Colossians, we don’t trust the popular gods of our culture.
Roman culture in the first century embraced a pantheon of gods headed up by Jupiter and his wife, Juno. A host of lesser deities hung out on Mount Olympus. Romans called first-century Christians atheists because they didn’t believe in these rather fractious divinities. The Christians at Colossae rejected the gods of popular culture, affirming that Jesus Christ was the son of the One True God.
Today our cultural gods are power, money, and technology. Interestingly, like the gods on Olympus, our new gods often hang out together, too. Even though we all use power, money and technology, twenty-first century Christians are challenged not to place ultimate trust in these gods as the solution to our social and spiritual problems. Following Jesus like we received him means we continue to trust in him, and him alone, as the creator, sustainer, and savior of the world.
2. Like the Colossians, our politics is Jesus is Lord, not Caesar.
In the Roman empire, citizens were required to affirm their loyalty to the emperor by stating, “Caesar is lord.” Paul radically altered the politics of his day by asserting “Jesus is Lord.”
We have difficulty appreciating what a bold confession “Jesus is Lord” becomes. To replace Caesar, who was believed to be the son of god and ruler of the universe, with a crucified itinerant Jew placed first century Christians outside the social norms of the day. Under emperors like Nero and Domitian, Christians suffered persecution as a radical, subversive sect who refused to acknowledge the emperor cult of their day.
Our political statement as 21st century Christians is still Jesus is Lord. That statement strips us of our primary allegiance to political parties, or even political ideologies as the ultimate guide in our lives. Our political leaders are neither the creators of the universe, nor are they the center around which all things revolve, despite the self-importance of those who live and work in Washington, DC.
3. Like the Colossians, we came to Christ and we continue to live in Christ because our relationship with God is personal.
In the Christian faith, we believe that God loves us, sent his son Jesus to die and rise again for us, and that we continue to know God personally. Unlike the gods on Olympus, who weren’t loving or personal, the God of Abraham, Isaac, Jacob, and Jesus has always related directly and personally to His people.
Baptists, of course, have made a big deal of a personal relationship with God. Our Baptist forebears called this possibility the “priesthood of the believer” or “soul-competency.” Both of those phrases mean that individuals are capable of relating to God, and of receiving Jesus Christ as their Lord. Maintaining an awareness of our personal relationship with Christ models the same way we received Him as our personal Lord and Savior.
4. Finally, we continue to live in Christ because He is present with us.
For the first-century Colossian Christians the decision to follow Christ was a costly one. By rejecting by the popular gods of their culture, they cut themselves off from their families and friends who continued to seek the capricious favor of the gods of Rome. By refusing to acknowledge Caesar as lord, and by embracing Jesus as Lord, the Colossian Christians isolated themselves socially, politically, and economically.
However, the Colossian Christians were sustained by the presence of Christ in their midst. Stripped of social and political community, Colossian Christians experienced the presence of God each time they gathered together. The gods of Olympus never pretended to be present daily with their subjects. But the God who walked with Adam and Eve in the Garden of Eden, the God who delivered Israel from the bondage of Egypt, the God who brought Israel back from exile, and the God who sent Jesus was ever-present with the first-century church, too.
Elie Wiesel writes of the presence of God with his people in his book, All Rivers Run to the Sea.
“Here is what the Midrash tells us. When the Holy One, blessed be His name, comes to liberate the children of Israel from their exile, they will say to him “Master of the Universe, it is You who dispersed us among the nations, driving us from Your abode, and now it is You who bring us back. Why is that?” And the Holy One, blessed be His name, will reply with this parable: One day a king drove his wife from his palace, and the next day he had her brought back. The queen, astonished, asked him “Why did you send me away yesterday only to bring me back today?” “Know this,” replied the king, “that I followed you out of the palace, for I could not live in it alone.” So the Holy One, blessed be His name, tells the children of Israel: “Having seen you leave my abode, I left it too, that I might return with you.”
“God accompanies his children into exile. This is a central theme of Midrashic and mystical thought in Jewish tradition. Just as the people of Israel‘s solitude mirrors the Lord’s, so the suffering of men finds its extension in that of their Creator. Though imposed by God, the punishment goes beyond those upon whom it falls, encompassing the Judge himself. And it is God who wills it so. The Father may reveal Himself through His wrath; He may even sharpen His severity, but He will never be absent. Present at the Creation, God forms part of it. Let atar panui mineiis the key phrase of the Book of Splendor, the Zohar: No space is devoid of God. God is everywhere, even in suffering…” — Elie Wiesel, All Rivers Run to the Sea.
Paul reminds us that we follow Christ in the same way in which we came to him. By rejecting the popular gods of culture; by our political confession that Jesus is Lord; by our personal relationship with God through Christ; and, by the presence of God, we continue to live in Christ in the same manner in which we received Him.
The epistle reading for today is Colossians 1:15-23. The Apostle Paul wrote to the church in Colossae contrasting the good news of Jesus with the claims of the first century Roman empire.
In their book Colossians Remixed: Subverting the Empire, authors Brian Walsh and Sylvia Keesmaat contend that Colossians contrasts the violence, inhumanity, and corruption of the Roman empire with the new imagination of Christian community centered around Christ.
As a Roman outpost, Colossae participated in the emperor cult which asserted that the emperor was the son of god and the deity around which the universe revolved. The Roman empire was also the undisputed example of political organization and military might. From Rome’s dominance came what was ironically called the Pax Romana — the Roman peace. However, the Roman peace was secured with overwhelming violence against those nations and city-states Roman legions pacified by force.
Paul challenges the ideas of the emperor’s supremacy, the empire’s legitimacy, and the Pax Romana with the assertion that Christ is the image of God, the creator of all things, the sustainer of the universe, the first-born from the dead, the head of a new community called the church, and the true prince of peace.
The point of Paul’s letter to the Colossians was to contrast the misplaced confidence they formerly had in the Roman empire with the new hope they found in Christ. Prior to following Christ as Lord, the Colossians had placed their trust in the Empire for their security, happiness, and fulfillment.
Today millions have misplaced their trust, too. If Paul were writing the letter to the Colossians today, he might contrast the trust we place in power, money, and technology with the supremacy of Christ.
Power is still the currency of international relationships. Mao Zedong said, “Political power comes from the barrel of a gun.” That philosophy is shared by virtually all of the nation-states on the world stage today. While the United States is still the most powerful nation on earth, countries like North Korea, Iran, Venezuela, and others project the power they have in order to influence international events. Just as the Roman empire used its military, economic, and political power to shape the course of history, nations continue to be seduced by the promise of power today.
The second member of our illegitimate trinity is money. China is relocating 325-million peasants — rural farmers — into newly-created cities. Why? Because China’s economy, according to the IMF and other economists, doesn’t have enough consumerism. The key to growth in the Chinese economy in the near future, economists say, is creating a new class of consumers who will buy TVs, refrigerators, cell phones, and cars. In a world where one billion people live on less than $1 a day, money is a seductive force, often coupled with power.
However, a new player has entered the arena as a close partner to power and money. Both power and the quest for money are being driven by technology. We now have the technology to instantly deliver books, newspapers, and magazines to personal computers, tablets, or mobile phones. In 2007 Steve Jobs of Apple introduced the iPhone and revolutionized the mobile phone industry. Today over 5 billion cell phones are in service, and 1 billion of those are smart phones.
The NSA surveillance programs leaked by Edward Snowden showed us that the US now possesses and uses advanced technology to track every telephone call, email, and cell phone location everywhere in the world; scan those communications for suspicious links to suspicious characters; track users by location; and, know who everyone everywhere in the world is talking to and what they are talking about.
Technology is our Pax Romana — both the new security savior and cyber weapon in our war to be safe from terrorism. Our trust in technology compels us to give out our credit card information, our personal history, our family and friend connections, the schools we attended, our workplace, our daily routines, even where we eat, shop, and travel. Why? Because we cannot live without the always-on, always-available world at our fingertips. We depend on technology for friendships, for commerce, for security, and even for our faith (yes, there are online churches and faith groups). Increasingly, we give away our own privacy in pursuit of friends, followers, page views, and search rankings.
But power has not brought peace, consumerism has not brought satisfaction, and technology has not brought with it the authentic life we yearn to live.
We have separated our faith from our function as human beings, believing that we, too, can place absolute trust in power, money, and technology. By doing so, we are letting those things shape us.
Paul reminds us that we ought to be shaped by the radical good news that this world system, whether the Roman empire of the first century or the internet of the 21st century, are not the legitimate gods of this world. They are the pretenders, the interlopers, and the pale substitutes for that which is real.
If you want to know God, Paul says, look at Jesus. If you want to know who the creator of the world is look at Jesus. If you want to know who keeps the world turning, look at Jesus. If you want to know who’s in charge of everything, even the things that are not acting according to God’s plan, look at Jesus.
If you want to know where real peace comes from look at Jesus.
Despite the fact that misplaced trust in power, money, and technology are found in every culture on every continent, Paul says the good news about Jesus is also ubiquitous.
The question then becomes: Who do you trust? After all, the Roman empire is no longer a world power, is it?
Sunday I preached on the story of the prophet Elijah and his protege Elisha from 2 Kings 2:8-14. Elijah knew he was nearing the the end of his life, and asked Elisha what he could do for him before he departed. Elisha replied that he wanted a “double-portion” of Elijah’s spirit.
Of course, this is the Elijah who had defeated Ahab and Jezebel’s prophets of Baal, all 450 of them. This is the Elijah that had saved the widow of Zarephath and her son by assuring her that her flour and oil would not run out until God brought rain to end the drought. This is also the same Elijah who raised the widow’s son from the dead. So to ask for a “double-portion” of his spirit was to ask a lot.
In Elijah’s passing of the mantle of leadership to Elisha, there are four things we can learn:
1. To pick up the mantle of leadership, you have to want it.
2 Kings tells us there were 50 other prophets following Elijah, but Elisha was the only one to ask if he could inherit Elijah’s ministry. Of course, back in 1 Kings 19, God tells Elijah to select Elisha, and he does so by temporarily wrapping his mantle around Elisha’s shoulders. Elisha indicates that he wants this mantle of ministry by immediately ceasing to plow his fields, slaughtering his oxen, and building a sacrificial fire from the wooden plows and harnesses he is using. In short, Elisha wanted to pick up Elijah’s mantle.
2. To pick up the mantle of leadership, you have to wait for it.
We don’t know how much time elapses between Elisha’s selection by Elijah in 1 Kings 19, and Elisha’s inheritance of Elijah’s mantle in 2 Kings 8. But, however long it took, Elisha had to wait for the time God had appointed for him to assume his prophetic ministry. When Elisha asked for a “double-portion” of Elijah’s spirit, what he was really asking for was that he would be seen as the rightful heir to Elijah’s prophetic work, just like a first-born son would have inherited the material possessions of his father. An heir has to wait to succeed his father, and Elisha waited patiently for God’s timing.
3. To pick up the mantle of leadership, you have to witness the power of God.
When Elisha asks Elijah for a double-portion of his spirit, Elijah says, “If you see me when I’m taken from you, it will be yours–otherwise, it will not.” But paradoxically, Elijah tries three times to dissuade Elisha from following him. Each time, Elisha says, “I’m going to stay with you.” Unless Elisha sees the power of God, he can’t inherit the mantle of prophetic leadership. While others were intimidated by seeing the power of Israel’s evil kings, Ahab and his son, God’s prophets had to see and embrace the power of God in action. When Elisha sees the chariot and horses of fire, he cries out, “My father! My father! The chariots and horses of Israel!”
4. Once you have picked up the mantle of leadership, you have to wield it.
As Elijah is being carried into heaven, his mantle slips from his shoulders. Elisha picks it up, rolls it up, and strikes the waters of the river Jordan, just as Elijah had done not long before. As he does so, Elisha asks, “Where now is the Lord, the God of Elijah?” By his action and his prayer, Elisha invokes the power and presence of God as he assumes the prophetic mantle. When Elisha strikes the waters of the Jordan River, the waters part just as they had for Elijah. Had Elisha not wielded the mantle of leadership, he would have never received confirmation that Elijah’s leadership had indeed passed to him.
Leadership succession isn’t always neat or simple. But church leaders can benefit from the lessons of Elisha’s succession to Elijah. By wanting to assume the leadership to which God has called them, by waiting until God’s timing is right, by witnessing the power of God in the transition, and by wielding the mantle of leadership once it has fallen to them, the transfer of leadership from one leader to another will follow an extraordinary biblical model.
I am preaching this sermon on Father’s Day, June 16, 2013. I hope your Father’s Day celebration is wonderful.
Re-digging Our Fathers’ Wells
Genesis 26:18 NIV
18 Isaac reopened the wells that had been dug in the time of his father Abraham, which the Philistines had stopped up after Abraham died, and he gave them the same names his father had given them.
Today is Father’s Day
Today is Fathers’ Day. As often happens on this day, dads are served their favorite breakfast, presented with handmade cards that say things like, “You’re the greatest, Dad!” and, generally made to feel pretty special on this day.
The idea for a Father’s Day to balance the honoring of mothers on Mothers’ Day was the brainchild of Sonora Dodd of Spokane, Washington. In 1910, after noting the success of Mothers’ Day, Dodd proposed that a similar day to honor fathers be set aside. She suggested her own father’s birthday, but apparently her pastor did not have enough time to prepare a suitable sermon, and so the celebration was delayed until June 19, 1910, where at the YMCA of Spokane, Washington the first Father’s Day was observed.
Unfortunately, the designation of a special day for fathers failed to catch on like Mothers’ Day, but Dodd enlisted retailers who sold men’s clothing, tobacco, and other accessories in the effort to promote and establish a permanent holiday. Father’s Day observances grew, but it wasn’t until 1972 that President Richard Nixon signed a bill proclaiming this Sunday the official observance of Father’s Day here in the United States.
But beyond the ties, t-shirts, mugs, and other gifts dads receive on Father’s Day, and despite the fact that the celebration has serious commercial undertones, there is a significant point to Father’s Day. Father’s Day celebrates the best that our fathers, or those who acted in that role, bequeathed to us in their examples, words, instruction, guidance, and care.
The Legacy of Abraham, Isaac’s Father
The passage I have chosen today from Genesis 26:18 is a rather simple accounting of Isaac re-opening the wells that his father Abraham had dug previously. This brief and to-the-point verse tells a very interesting story.
“Isaac reopened the wells that had been dug in the time of his father Abraham, which the Philistines had stopped up after Abraham died, and he gave them the same names his father had given them.” -Genesis 26:18 NIV
Here’s the background to this short verse. God had called Abraham out of the Ur of Chaldees. God’s plan was for Abraham to become the father of a great nation of people which we know as the Jews, and the nation of Israel. But when God called Abraham, he was already an old man, and his wife Sarah was old, too. They had no children of their own, and so the promise of God that Abraham would be the father of a great nation was one they both chuckled at on more than one occasion.
In addition to that, they tried to help God out. At Sarah’s urging, Abraham took her servant, Hagar, and fathered a child named Ishmael. They did things like that then, and it was perfectly acceptable because not to have an heir was to have no one to care for you in your old age.
But God’s plan was that Abraham, who was 100 years old, and Sarah, who was 90, would have their own natural biological child. Which they did, and they named him Isaac. And so God fulfilled his promise to give Abraham a son, and to make Abraham the father of a great nation.
Before Isaac was born, Abraham was on a journey with God, living a nomadic existence. Abraham, the Bible tells us, would eventually have great herds and flocks, and a large extended family and entourage that accompanied him. And of course, because they were in the desert and wilderness a lot, they always needed to be able to find water.
So, on one occasion Abraham had dug wells to provide water for his family and flocks. The king of the region, Abimelech, had servants who seized the wells Abraham had dug, claiming them as their own. At an opportune moment, Abraham confronted King Abimelech. Abimelech had already asked Abraham to deal fairly with him because his had noticed that God was taking care of Abraham.
Abraham made a deal with Abimelech. Abraham presented 7 sheep to Abimelech, and said to him, “By receiving these 7 sheep, you are acknowledging that I dug this well, and that it is mine.” Abimelech said, “Fine” and Abraham named the well Beersheba, which means “oath well.”
Now probably 50 or so years passed, and Abraham died. Isaac is now a grown man, and his wife Rebekah is the love of his life. But, a famine grips the land where they are living, and Isaac turns to the King of Gerar, Abimelech, just as his father Abraham has done. The King, perhaps remembering the encounter with Isaac’s father, invites Isaac to stay in Gerar rather than go down to Egypt.
Isaac settles down in Gerar, just like his father Abraham did, and re-digs the wells that his father Abraham had dug, and names the wells the same names that Abraham had used.
The story ends just like the story of Abraham’s wells ended: after having a squabble with some of the shepherds under Abimelech’s rule, they finally come to an agreement that Isaac can use the well he names Rehoboth. After that, Isaac repeats the action of his father Abraham — he goes up to Beersheba and worships God.
The Lesson of the Wells
So, this morning, on this Father’s Day, I’d like for us to focus for just a moment on what lessons we can learn from these stories about digging and re-digging wells. There are three main thoughts I want you to take home with you on this Father’s Day.
First, from our fathers, both biological and spiritual, we can learn important life lessons. I am sure that Abraham shared the story of how God had called him from the Ur of Chaldees, had promised to make him the father of a great nation, and of the story of how Isaac had been born to a couple most thought too old to have children.
I am sure that Abraham told Isaac the story of how one day God called on Abraham to take Isaac, who then was perhaps 10 years old or so, to Mount Moriah to sacrifice him. Of course, human sacrifice – even child sacrifice – was fairly common in that era. But I am sure that Abraham also told Isaac that he wondered at the command of God. Isaac was Abraham’s only hope for the fulfillment of God’s promise. If there was no Isaac, Abraham would not be a father, and could not become the father of a great nation. So, it must have all seemed very strange to Abraham.
However, I am also sure that Abraham told Isaac that story, and then told him how in the moment that Abraham lifted the knife to plunge it into Isaac’s chest, that God provided a ram as a substitute. Of course, Isaac was there, and I am sure relived those moments as Abraham retold the story.
Those wells that Abraham dug provided the water that made it possible for Abraham, Sarah, Isaac, their family, their servants, and their flocks to survive. That water from those wells that Abraham had dug were the source of life in an environment of death. Without that water, no one and nothing of Abraham’s would have survived.
Those wells symbolize, not just water, but all that Abraham had done in obedience to God, and all that God had done in providing for and protecting Abraham.
The digging of those wells required planning, effort, and concern and love for others. And just like Abraham’s obedience to God, those wells symbolized the ways in which Abraham sought to care for his family.
I am sure that if I asked you today, “What wells did your father dig that were examples to you of his care and love?” you could come up with many examples. The point is that what our fathers have done, whether they are our biological or spiritual fathers, in order to care for us is as important as it was for Abraham to dig the wells to provide water.
The second point I want to make today is this: We need to keep those examples alive, to re-dig those wells, so they can be a source of life to others.
This is exactly what Isaac did. Isaac followed the example of his father Abraham. He found refuge with the same king, in the same country, that his father Abraham had. And, Isaac re-opened the wells his father Abraham had dug for the same reason — to provide life-giving water to his family, his flocks, and for his crops.
In our changeable society, we tend not to value that which has gone before us like we once did. Tradition is often used in a derogatory manner, as in “let’s get rid of that old tradition and do something new.” Well, sometimes we do need to do something new, but not all the time.
If we do not value those who have gone before us, we miss the lesson of the wells and the example of our fathers. Debbie and I are watching a series about the life of John Adams, second president of the United States. What was glossed over in the history of our nation that we studied in school was the difficulty in establishing this nation as a free and independent country.
John Adams was convinced that the colonies must become independent. Others were not so convinced, and after much wrangling, and great disagreement and dissent, all thirteen colonies finally came together to declare independence from England. But many, like Adams, paid a high price for their convictions.
In Chinese culture, ancestors are revered. So much so, that the ancient practice of cleaning the bones of the dead ancestors was, and in some places still is practiced. Ancestors were believed to have made the lives of their descendants possible, and were thought to still be important in living a good and happy life.
While we don’t want to adopt Chinese ancestor worship, we do need to pay attention to the examples our forefathers, and mothers, have set for us. All tradition isn’t bad. If, for instance, we paid attention to the theological struggles of the early church, and learned from them, we wouldn’t continue to make the very same theological mistakes today.
When Isaac re-opened the wells his father Abraham had dug, he did it for very practical reasons, I imagine. First, the wells had been dug once, and so re-opening them wouldn’t be as hard as starting over.
Secondly, Isaac knew that if he dug where his father Abraham had dug, he would hit water. The water was still there, where Abraham his father had first found it. Re-digging those wells meant that the water would be there, and it would be available sooner that if they started from scratch.
Finally, when Isaac re-dug those wells, he knew the struggle he might have. Sure enough, 50 years later, Abimelech’s servants also tried to take Isaac’s wells, just as they had his father’s. But, Isaac had the experience of Abraham to inform his own experience. When Isaac was successful in not only opening, but laying claim to the well at Rehoboth, he followed the example of his father Abraham and acknowledged God’s role in providing for him.
However, Isaac not only dug the wells, but named them the same names that Abraham called them. My final point is that we need to not only re-open our fathers’ wells, we need to call them by the same names.
Now, here we’re sort of on our own because with a couple of exceptions, we don’t know the names of Abraham’s wells. But let’s extend our metaphor and assume that the names of the wells are the attributes and values of Abraham that we need to re-open for ourselves.
We could take Abraham’s example of good stewardship and reopen that well. After all, God blessed Abraham with flocks and family, and Abraham was blessed beyond his wildest imagination by God. But that’s not the most important well.
If we had to pick one well, one name, to re-dig then that well would be the well of faith. Over and over again, the Bible says, “Abraham believed God.”
Listen to Hebrews 11 from a completely different era, probably over 2,000 years after Abraham lived.
8 By faith Abraham, when called to go to a place he would later receive as his inheritance,obeyed and went, even though he did not know where he was going. 9 By faith he made his home in the promised land like a stranger in a foreign country; he lived in tents, as did Isaac and Jacob, who were heirs with him of the same promise. 10 For he was looking forward to the city with foundations, whose architect and builder is God. 11 And by faith even Sarah, who was past childbearing age, was enabled to bear children because she[b] considered him faithful who had made the promise. 12 And so from this one man, and he as good as dead, came descendants as numerous as the stars in the sky and as countless as the sand on the seashore.
13 All these people were still living by faith when they died. They did not receive the things promised; they only saw them and welcomed them from a distance, admitting that they were foreigners and strangers on earth. 14 People who say such things show that they are looking for a country of their own. 15 If they had been thinking of the country they had left, they would have had opportunity to return. 16 Instead, they were longing for a better country—a heavenly one. Therefore God is not ashamed to be called their God, for he has prepared a city for them.
17 By faith Abraham, when God tested him, offered Isaac as a sacrifice. He who had embraced the promises was about to sacrifice his one and only son, 18 even though God had said to him, “It is through Isaac that your offspring will be reckoned.”[c] 19 Abraham reasoned that God could even raise the dead, and so in a manner of speaking he did receive Isaac back from death.
If there is any well we need to re-open today, it is the well of faith. Abraham’s great gift to Isaac, to his offspring, to the first century church, and to us today is the example of faith. Abraham believed God when God called him out of paganism into obedience. Abraham believed God when God promised to make him the father of a great nation. Abraham believed God when God promised to make him, not only the father of a great nation, but the father of one little boy. Abraham believed God when God asked for that boy’s life back as a sacrifice. The writer of Hebrews tells us that Abraham reasoned that if he killed Isaac, that God could bring Isaac back from the dead, which is what would have had to happen for Abraham to have grandchildren, and great grandchildren, and to become the father of a great nation.
So, on this Father’s Day, let’s remember that our fathers have dug some wells that we still need. Let’s re-open the well of faith particularly, because it is at that well that we find living water.