00A.23 Fellowship with God Gen_18:1-21
Fellowship with God Genesis 18:1-21 OUR life in relation to God can be summed up in four words - sonship, worship, stewardship, fellowship. The believer is at once a son, a subject, a servant, and a friend of God. The last-named relationship marks the later period of Abraham’s life, and seems to be (as always) associated with growth and maturity of spiritual experience. In this chapter there are several aspects of the Believer’s fellowship with God, and it is probable that from this period commence those experiences which led to Abraham being called the friend of God (2 Chronicles 20:7; Isaiah 40:8; James 2:23). He is the only one to whom this designation is given in the Old Testament.
I. The Divine Appearance (Genesis 18:1-8). The character of the appearance’s noteworthy. It was not in the form of a vision (Genesis 5:1-21), nor was it merely a word or message (Genesis 17:1-27). It was a Divine appearance as a Guest, thus marking Abraham’s position of friendship and fellowship with God.
It is evident that the “three men” represent a personal manifestation of God in visible form, accompanied by two created angels (Genesis 18:22 and Genesis 18:1). The fact that the Church of England uses this chapter as a Lesson for Trinity Sunday indicates that this chapter has been regarded as in some sense a foreshadowing of the doctrine of the Trinity. We must, of course, be careful not to read too much of such a New Testament idea into it, though we are perfectly safe, and entirely warranted, in seeing in this unique manifestation an indication of certain essential distinctions in the Godhead which subsequently were fully revealed as the Trinity of the New Testament. The response made by Abraham (Genesis 18:2-8) is a characteristic picture of Eastern politeness and hospitality. The elements of courtesy (Genesis 18:2), activity (Genesis 18:6-7), hospitality (Genesis 18:7-8), and respect (Genesis 18:8) are very interesting and noteworthy, and strictly true to Eastern life to-day. The prominence given to hospitality in the New Testament is also to be pondered (Romans 12:13; 1 Timothy 3:2; 1 John 5:7). Abraham indeed entertained angels unawares (Hebrews 13:2).
II. The Divine Assurance (Genesis 18:9-15). The question “Where is Sarah thy wife?” showed that the strangers knew her name, and the words which immediately followed quickly told him Who the speaker was. The promise of a son was then repeated, with the assurance of the near approach of its fulfilment.
Sarah received this message with the utter astonishment of unbelief. She could not credit the possibility of it. This is only one out of several indications in the course of the story that Sarah’s spiritual kinship with Abraham was not very close, and that she had never really risen with him to his clear faith in God.
Sarah was now taught a solemn and severe lesson. She was first of all reminded of God’s power. Is anything too hard for the Lord? And when she denied her laughter, she was reminded of God’s knowledge (Genesis 18:15). Sarah now became aware of the real character of her visitors, and we see the result in her fear even while she denied the laughter.
III. The Divine Announcement (Genesis 18:16-21). The visitors then left the hospitable tent of Abraham, and with characteristic courtesy Abraham accompanied them on their journey. The time had come for a further revelation to Abraham.
How beautiful is the suggestion made by the Divine soliloquy! “Shall I hide from Abraham that thing which I do?” God’s friends are permitted to know His secrets because they are His friends. Abraham is regarded by God as having a right to know what was about to be done (Psalms 25:4; Amos 3:7).
God reveals His purpose to Abraham for very weighty reasons. He is to be the means of blessing to all nations (Genesis 18:18), and it is therefore necessary for him to know the reason of this destruction of two of the cities of the earth Sodom and Gomorrah. Further, Abraham’s influence over posterity (Genesis 18:19) required that he should know of this judgment in order that it might be used as a solemn lesson in the days to come (Psalms 78:1-8). Again, it was his influence with those under his charge, and their obedience, that would in some way bring about the fulfilment of God’s word to Abraham himself (Genesis 18:19, last clause).
God now tells His servant of the terrible sin of Sodom and Gomorrah, and of His Divine determination to examine into it and to deal with it accordingly. Thus the servant of God learns the Divine will and enters more fully into the Divine purposes.
Suggestions for Meditation In this section we have an illustration of fellowship with God and some of its essential features. Fellowship is the crowning purpose of Gods revelation (1 John 1:3). There is nothing higher than this, for man’s life finds its complete realization in union and communion with God. Notice the following elements:
1. Sacred Intimacy. The picture of God as the guest of Abraham is a symbol of that spiritual relationship which is brought very clearly and beautifully before us in the New Testament. What an unspeakable privilege it is to have God as our Guest, and for us to be His guests (John 14:23; Revelation 3:20.) 2. Genuine Humility.
Abraham’s attitude on this occasion is noteworthy. He quickly realized Who had come, and although he had all the privileges of fellowship, he never forgot his own true place and position. So is it always with the true believer. He never forgets that, not withstanding all the privileges of fellowship, God is God, and he himself is nothing. Reverence is never separated from the fullest, freest realization of the Gospel of Grace. While we have “access,” it is “access into the Holiest” (Hebrews 10:19). There is no incompatibility, but the most beautiful fitness in the freedom, freeness, and fullness of Divine grace, combined with the attitude of reverential awe in those who are partakers of grace. Holy and reverend is His Name (Psalms 61:9).
3. Special Revelation.
Fellowship with God is always associated with the knowledge of His will. Servants do not know their master s purposes, but friends and intimates do. Our Lord taught this plainly to His disciples (John 15:15). There is no position like that of fellowship with God for knowing fully our Master’s will. (Cf. John 13:25, R.V.).
4. Unique Association. The man who is in fellowship with God does not merely know the Divine will, but becomes associated with God in the carrying out of that will. God deliberately and definitely associated Abraham with the realization of His purposes (Genesis 18:17-19), and this has ever been the case. The friends of God become His fellow-workers, and are used to carry out the wide-reaching purposes of His will to mankind. In view of all these glorious privileges and solemn responsibilities of fellowship with God what manner of persons ought we to be in all holy conversation and godliness?