Extraordinary Times
We live in extraordinary times. Of course, with 2020 yet so near, that’s an easy thing to say. But, for the purposes of this article, when I say “extraordinary,” I mean, “beyond or outside the normal.” We live in times that, historically speaking, are way outside the norm, far beyond what most people most times had experienced. The American experiment with democracy is an aberration—just a tiny, wee-tiny portion of the population through the ages has known such a government. While a market-place capitalism, such as currently functions in the West, is not quite so rare, it is still an oddity in recorded history. The commonplace sense of religious freedom—feeling no pressure to attend a particular religious gathering—is almost unknown in centuries past, and in much of the world today. We do indeed live in extraordinary times.
Not all that “extra” is good; being beyond-the-norm is not always healthy. For instance, much of the thinking of modern-day Christians regarding God’s plan of salvation differs significantly from that held throughout the church age. Today it is not uncommon to hear that God’s work of salvation has shifted throughout history: at one time, the Lord used one means to save humanity, in another time a different means. Sometimes salvation came through obedience to the Law; and now post-cross, we are saved through Jesus. God changed His plan as times changed.
But, this is “extra-ordinary” thinking—it is a teaching that is “outside the norm” of centuries of biblical teaching. Reaching way back through time, God’s plan of salvation was understood as being one unified work of God, culminating in the cross of Christ. Finding its first expression in Genesis, God promises to save His people, and then works that salvation out in history. The promise is made in the Old Testament; the promise is fulfilled in the New Testament. This way of looking at the biblical message, that the Bible teaches a single story of redemption, is often referred to as “Covenant Theology.”
Covenant Theology is shorthand for understanding God’s consistent saving work during the biblical period and down to today. It recognizes that God made a promise, a covenant, establishing a relationship of love, faith, trust, and obedience with His people. God’s promise is that He will do whatever is necessary to save His loved ones—He will be our God; we will be His people. This is a relationship established on His own character. It is certain because He is certain. It is reliable because He is reliable.
This one overarching Covenant—to save His people—is expressed throughout time in various ways to various people. The story of God’s covenant promises to Noah, Moses, David, and others all form a chain, a trajectory, which together forms an overall picture of the faithful work of the Lord in salvation. One of the best, most memorable, expressions of this promise is God’s covenant with Abraham. And, as with Noah, Moses, and the rest, the Abrahamic Covenant has a covenant sign—a tangible, visible symbol which marks the covenant, helps identify the relationship between God and His people. For Abraham, that covenant sign is circumcision. While we could easily get lost in discussing the sign, the point here is the Covenant—the relationship we have with God, identifying us as His people.
We live in extraordinary times. Sometimes that is good, sometimes, not so good. The story of our salvation has faithfully been understood in the Scripture as God working out His promises to us. That is both extraordinary (in its beauty) and very ordinary (in that it is in accordance with His nature and will). We are part of a long line of those bound to God with His Covenant promises and love, and there is no better place to be!
As you prepare for worship this week, read of God’s covenant with Abraham, Genesis 17:1-14.
1. If you can find a timeline for Abraham, note how long it
is between chapters 12, when God first spoke to Abram, and this chapter. What
is instructive here?
2. God begins by announcing His name—“God Almighty.” Why,
what purpose, and what is distinctive here?
3. Look at the first eight verses. Count how many times the
author uses “I” or “me” or “my.” What do you think is central to the author’s
intent here?
4. Why does God rename Abram to Abraham—not so much the
difference in names, but the actual process of renaming him?
5. How many times does the author use some kind of
“amplifying” word? God wants the greatness of His action to be known.
6. List out the things that Abraham is supposed to do once
God establishes the covenant relationship.
7. Read Romans 4:1-12. What does the timing of God’s command
for circumcision mean for Paul? How does he read it? What does that mean for
our relationship with God?
