“And so, when the servant of Abraham heard their words he bowed down in worship to Yahweh.”
Take notice at how many times this servant praises or worships God for his provision and for his grace. That is a fabulous thing, but is it not convicting to us? How often we neglect to praise God for his good works in our lives or we wait until a more “convenient” time. Here, the servant of Abraham bows before the Lord right there in the presence of everyone around. He does not worry about their reaction, their impression of him, or whether they will join him or not. He doesn’t even invite them to join in anything formal, but he simply bows before the Lord and worships.
How different the world would look were Christians to behave in this way, neither afraid or intimidated to kneel even in a crowded place and give God thanks for both big and small things. How different this world would look were Christians to pray with others on the spot, not afraid of the responses of onlookers, rather than to vaguely commit to praying for another and then going on their way without a second thought. How interesting it is that Eliezer, who is a relatively minor figure in these accounts, can teach us so much about living out the Christian life — he has clearly learned much by watching Abraham live out his faith. I wonder how much people learn about the Christian walk by watching us live out our own faith.
Whether we like it or not, the world is watching our lives and behavior and sadly what the world has often seen from Christians is that our lives look no different than any other person who walks the streets. In fact, I think that one of the the things that is attracting a younger generation to false religions like Islam and Mormonism is that they see a difference in the way these people live. Sad. Friends, may we too be intentional about living out our faith publicly as well as privately and may Christ be glorified in our witness, even that witness that takes place in the things that we do even apart from the words we use.
Descartes made his famous statement, “I think; therefore, I am,” to communicate what he held to be the most fundamental and irrefutable truth: his thought about whether or not he existed was proof that he did exist. He argued that everything else could be an illusion, but that this was the one principle that he could not deny. He would go on to argue that logically, the only way we can have any confidence that the things we believe to be true are true is to posit the existence of a good and all-powerful God, for without such a God, one could logically have no confidence that what he perceived was not part of a grand deception. In addition, combining elements of Anselm’s Ontological Argument and Aquinas’ Proof from Degrees, he posited that the idea of an all-powerful good God was inherently greater than that of an all-powerful demon, it must be that of an all-powerful God of good that we ought to expect to be in reality.
Whether one is compelled by Descartes’ logic or not, my purpose here is to raise the question about existence and non-existence in relationship to God’s creation. God, of course, is the one self-existent being that was necessary to bring into being all that is. Prior to God’s work of creation he existed in perfect blessedness and in perfect relationship within his Triune self. His creation was done not because of a need within him that had to be filled; his creation was done as a revelation of his glory and he created us to be in fellowship with him so that we might enjoy the fullness of his glory.
One of the key elements in medieval logic, that drove Anselm, Aquinas, and Descartes was the principle that existence is greater than non-existence. For most of us, that seems to be more or less a common sense position as a pound of meat in the hand of a hungry man is more valuable to him than the idea of a pound of meat. Yet, later on, there would be philosophers like Immanuel Kant who would challenge that notion, arguing that existence is not so much a quality of something that could be found cumulative with other qualities, thus making that which existed better than that which did not exist, but that existence simply was a reflection of an item’s state of being. It either does or it does not exist, with no value statement assigned either way.
Despite Kant’s insistence to the contrary, I would put forward that the medieval view that existence is greater than non-existence is closer to the Biblical standard. Certainly a God who does exist eternally and is self-existent beyond the created order is greater than one who exists only in our imaginations, for who then brought creation into being? The naturalist would argue that nature is self-existent and has always existed, but nature is un-thinking and un-reasoning and how could an unthinking and unreasoning entity produce such uniform design throughout the cosmos? From the smallest genome to the largest stellar body, complex design is evident and design demands a reasoning designer. Hence, there logically must be one who is self-existent and transcendent from nature from whom nature receives its design — once again returning us to the necessity of a self-existent God who is existent.
As we then reflect on the nature of this self-existent God, we must first note that the God of the Christian Bible is the only God that fits the description of being both transcendent and self-existent. The Hindu gods, for example, are part of the created order and are not considered to be self-existent. Similarly, one can say the same of the many spirits worshiped in various forms of shamanism and new-age philosophy. In each case, the gods are understood to exist within the natural order, not outside of it. The one potential exception to this would be Islam, which holds to a transcendent god, yet their god presents himself as a great deceiver, which of course would eliminate him from being a candidate for being absolutely “good.” Thus, as Descartes points out, without an absolutely good God, we can know nothing for sure — even the faithful Muslim will have to confess that he does not have any confidence as to whether he will go to heaven or enter into judgment. The Christian Bible would go further in its claim about a god who is a deceiver and clearly point out that he is the Devil (John 8:44) or serves the devil (2 John 7).
Thus, if the Christian God is the only candidate for a transcendent and self-existent God, we will use the Bible (God’s self-revelation) to be our rule for understanding the characteristics of this God — namely that he is not only all-powerful and self-existent, but that he is all-knowing. This attribute is essential to our discussion of existence and non-existence. For, when we state that God is all-knowing, that means that God can learn nothing — he knows and has always known from the beginning all that will ever take place. This is a position that even most Wesleyans and Calvinists can find agreement on. The Wesleyan would argue that God knows all things because he is outside of time and thus looks down upon the whole of time and observes the events of man from beginning to end, a view popularized by the philosopher Boethius. The Calvinist would argue that God knows all things because he has ordained them to take place, a view that is arguably more consistent with Paul’s use of terms like election and predestination in his epistles.
Thus, regardless of which side you may fall on the Reformed/Calvinistic vs. Wesleyan/Arminian debate, there is agreement that God knows all things within orthodox Christianity. God knows all things and in turn, can learn nothing. The implication of this is that before God entered into the act of creation, the idea of his creation and of all created history existed in his mind. Surely, were God to have thought like Kant, there would have been no need to create, for existence and non-existence are simply states of being, not qualities of value. Instead, God does not simply let the idea of a created order exist in his mind, but he chooses to create and bring into existence all that is known.
This raises an interesting thought. While there was nothing lacking within God to cause him to create, it may be suggested that there is something lacking in non-existence. The lack is not in a sinful way, for sin did not enter into the world until the fall and sin can certainly not abide in the presence of a holy God, but the principle that existence is better than non-existence implies that that which exists in reality is better than that which exists only in the mind. Thus, in creating, God redeems non-existence by bringing creation into being. In a very real sense, this makes the entire creation account a redemption story. God begins by redeeming non-existence by making it exist then continues by addressing the formlessness and void. God redeems the formlessness by giving it order in the first three days of creation and then redeems emptiness by filling it in the latter three days of creation. Existence to non-existence, order to disorder, and fullness to emptiness, God redeems each and makes them “good.”
“And unto Ishmael, I have heard you, so behold, I will bless him and will cause him to bear fruit and I will make him exceedingly great. He will bear twelve princes and I will give to him a great nation.”
Because of God’s promise to Abraham, God blesses Abraham’s firstborn and allows him to build a nation. Like Jacob, from Ishmael we are told that 12 princes would come (see Genesis 25:13-16 for the list of Ishmael’s twelve sons). These sons would grow in stature and influence and founded many of the nations that surrounded ancient Israel and which are even today seeking to destroy the rest of those who descend from Abraham. These, of course, are ultimately the current Islamic nations.
So why did God permit the rise of Islam? Couldn’t God have just cut off the line of Hagar as he did with Keturah (Abraham’s wife after the death of Sarah)? Indeed, God could remove all of the obstacles between us and glory, yet God uses those obstacles to refine us and to mature us in our faith. Islam is also designed to be a reminder to us of the grace and mercy of God. Their religion is law, law, law and it is as contradictory to the Christian faith as light is to darkness. If man’s natural bent since the fall were not legalism, Islam would have no appeal.
As we look at the political landscape of the world around us, one may be quick to wonder if life indeed would be easier if the Muslims were not a threat. Not only has there been centuries of warfare between Christians and Muslims but that warfare has been coupled with terrorist activities. In additions, Muslims are immigrating all over Europe and America and some are suggesting that one day these once Christian nations will be under Sharia Law.
So, indeed, what is the solution to this great dilemma that Christians are facing today? The answer is the same, beloved, as it has always been: be bold in your witness of the Gospel. Part of the reason that Islam, Humanism, eastern Mysticism, and other false religions are making such headway into the thinking of lands who have once been dominated by Christianity is that Christianity no longer dominates in the public square. We have sadly turned inward and have decided to focus more on building buildings, running programs, and having a following than in making disciples of all nations. Can you imagine what America would be like if we were so bold with our testimony of the Gospel that everyone who came would end up converting to Christianity? If that were the case, we would be excited about more Muslims immigrating from the Middle East because that would mean that they would soon be becoming Christian. Even many pastors have become defeatists, acting as if they are serving the church in Sardis, strengthening what is about to die, rather than engaging and breaking down the gates of Hell. God has given us the armor and weapons of warfare to do so; will we not use them?
Beloved, we have been called by our great captain to engage the enemy, let us do so with vigor and with boldness and proclaim that we will not lay down our arms before the foe because the war has already been won by Jesus Christ upon the cross. Let Christianity once again be on the march because it is through Isaac and through Christ that the promise is given, not through the other children of Abraham.
Onward, Christian soldiers, marching as to war,
With the cross of Jesus going on before.
Christ, the royal Master, leads against the foe;
Forward into battle see His banners go!
At the sign of triumph Satan’s host doth flee;
On then, Christian soldiers, on to victory!
Hell’s foundations quiver at the shout of praise;
Brothers lift your voices, loud your anthems raise.
Crowns and thrones may perish, kingdoms rise and wane,
But the church of Jesus constant will remain.
Gates of hell can never gainst that church prevail;
We have Christ’s own promise, and that cannot fail.
Onward then, ye people, join our happy throng,
Blend with ours your voices in the triumph song.
Glory, laud and honor unto Christ the King,
This through countless ages men and angels sing.