Then He said to Abram: “Know certainly that your descendants will be strangers in a land that is not theirs, and will serve them, and they will afflict them four hundred years." (Gen 15,13)

How excited would we be if God told us that the fulfillment of the greatest promises He is currently making to us would only be experienced by our descendants sometime after the year 2400? Or if we saw only today on someone's great-great-grandchildren the fulfillment of what God promised him in the period of the Thirty Years' War? And what if those 400 years would be filled with humiliation for them? But after all, that's exactly how God communicated it to old Abram and confirmed it with the covenant (and Abram still had to drive away the darkness and the predators from it all)!

I doubt that this would arouse any enthusiasm in us, for it is very difficult for a modern man to look beyond the horizon of his own life. We take life as a kind of personal project that is supposed to be successful and fulfilled (already within this life) in whatever sphere. We regard the individual, not the whole, as the most important part of the world. We consider that we have the right to a good life, or at least the prerequisites for a good life, and to adequate care in the old age (which is to be provided by the state and its politicians).

God told Abram that He would make his descendants go through a long phase in which they would be slaves in a foreign land for several generations. It is hard for us to accept that God's way with a man may not always lead upward. After all, Abram was free, extremely wealthy - and God is going to put his descendants, his promised and loved descendants, through poverty and slavery? Yes, because from the perspective from above that we so often miss, these generations, by what they experience, will prepare the ground for those who come after them, and only they will experience the fullness of the promise. It had to happen: because of the transformation of the heart and for the sake of justice, as we shall later see.

Neither Abram's descendants nor we as individuals receive everything from God all at once. Yes, salvation is free because it does not depend on us, but is a gift of grace. But the precious and eternal things of God are only born with time in the life of a person who follows Christ, like precious stones, gold and silver from the transfiguration, transmuted by fire - that is the eternal riches of 1Co 3:12-13.

Now when the sun was going down, a deep sleep fell upon Abram; and behold, horror and great darkness fell upon him. Then He said to Abram: “Know certainly that your descendants will be strangers in a land that is not theirs, and will serve them, and they will afflict them four hundred years." (Gen 15,12-13)

Abram experienced "terrors and great darkness" right before God. No wonder he was momentarily overwhelmed by his encounter with God and his inner struggle of faith, for what accompanied his covenant with God was beyond all his previous experience.

And yet: was it really only human weakness, as I said last time? A manifestation of our humanity, to which heavenly things lie so far away that they are difficult to grasp?

Abram has just experienced darkness - and at that moment God begins to speak again, revealing to him the truth about the coming period of darkness in a foreign land. Abram's experience was thus prophetic, perhaps not the first, but certainly not the last in his life. God can speak to a person on the basis of what he or she is experiencing and then give a transcending interpretation to that experience. Abram's gloom, terror, and darkness symbolize the future Egyptian bondage of his descendants. In our lives, God may speak to us through dreams, life situations, with words we have heard, with those which were meant for us or even unintentionally caught. Sometimes we realize at that moment that we have heard them many times and yet were deaf to what they were meant to convey.

Some of our experiences thus take on a new dimension and interpretation and become a message for us. For the servants of God, the prophets - heralds of the word, they have, moreover, an overlap even to others. The prophets therefore experienced things that conveyed a message for those around them or for generations to come, as we now see with Abram.

Can anyone wonder that their lives used to be so dramatic?

 

Then he brought all these to Him and cut them in two, down the middle, and placed each piece opposite the other; but he did not cut the birds in two. 11 And when the vultures came down on the carcasses, Abram drove them away. Now when the sun was going down, a deep sleep fell upon Abram; and behold, horror and great darkness fell upon him. (Gen 15,10-12)

During that long conversation with God (or maybe during a long time before Him, because it wasn't all talking), fear and darkness fell upon Abram. It was as if he had sunk to some depth in which he had lost sight of the light he had so clearly perceived from God. What had happened - what was this "fear and great darkness"?

It was not the power of darkness that gripped his heart in depression, for here was God so near. Nor was it Abram's consciousness of sin that drew him away from God. It was the depth of human weakness, the moment of exhaustion when, after the inner struggle and experience of an encounter with God that transcends all that is familiar, a man finds oneself at the edge of strength and his ability to absorb has been exhausted. It is no wonder that people in the Bible who have experienced a visitation from above have often fainted, lost their speech, trembled, and needed to hear: "Fear not..." This doesn't mean that the encounter with the heavenly always has to be so dramatic; it's a question of the degree of power of that visitation. In any case, this fact is not entirely easy to accept for those who believe that the experience of God's presence is entirely wonderful. One day it will be so without exception, but now we are still "in the flesh."

Abram has driven away the birds which here invade his covenant and represent the invisible enemy. He did not expect at all that in the very centre of God's activity and will there would be a struggle in which he must play his part. Nevertheless, when it came, he arose and immediately got down to work. Exhausting work, let us add...

This experience of Abram's also illustrates how close the heights of heaven are to the deep valleys in the life of pursuing God. And let us reiterate that beside the spiritual heights lie not the valleys of sin (as if the followers of the Lamb would have to fall into them), but the valleys of weakness, that "clay" of our bodies in which the heavenly treasure is stored (2 Co 4:7).

And he said, “Lord God, how shall I know that I will inherit it?” So He said to him, “Bring Me a three-year-old heifer, a three-year-old female goat, a three-year-old ram, a turtledove, and a young pigeon.” (Gen 15,8-9)

Abram demanded some evidence from God because, having believed the birth of a descendant shortly before, he had apparently exhausted his capacity and simply could not believe the next promise, the promise of the land. My God, how do I know? What's the right answer? "Nowise." Of course, there's no way to know, you just have to take hold of the invisible in faith. God has a different perspective as he sees from eternity. It is obvious to Him that what He promises He will fulfill, but a man doubts. Faith is also always a test of time for a man. Now I do not yet see, yet I believe.

Fortunately, however, God is also lenient to our weaknesses. To Abram, who first proved that he wants to believe but cannot, at least for now, He offers the assurance of a covenant.

At the time of Abram, there existed no states as we have today, the local governments consisted of the men of the tribe that controlled a certain territory. Back then, tribes made agreements - treaties, swore oaths by their gods, and invoked curses on each other if they were to break them. It was logical. There was no superior authority to which the aggrieved party could appeal, non-compliance would probably have resulted in war, and so the tribes bound themselves with promises whose fulfilment should be ensured, first and foremost, with their moral credibility (this was to be underpinned by reference to ancestral traditions: "we will respect each other's borders, as our fathers have done from all time ago..."). Very important factor was a respect before a higher power - the deity.

Sometimes we speak of God as the God of covenants, but as in many other things, it is because this is the way He comes to meet the understanding of a man, i.e. God appears to us in this way, He is hereby the God of covenants for us. It is well to bear in mind that, for instance, this first covenant with Abram would not have come into existence at all if it had not been for Abram's unbelief. God lends a hand to a man in his difficulty to grasp the invisible, and becomes one party of the covenant to confirm that what he promises is utterly valid.

He also said to him, “I am the Lord, who brought you out of Ur of the Chaldeans to give you this land to take possession of it.” But Abram said, “Sovereign Lord, how can I know that I will gain possession of it?” (Gen 15,7-8)

Abram ascended to his spiritual height - he believed God, and because of this He ascribed to him a positive quality of righteousness. He ascended to it by an inner struggle; it was no frivolous "bene, bene" nodding to whatever was presented to him. He had to beat his way through the bushes of incredulous thoughts that what God promises is not possible at all; but in the presence of God he finally overcome.

Once a man is on high, the ground is prepared for his spiritual victory to continue and extend towards next one. Therefore, God solemnly reminds Abram of His original promise that he would receive possession of the land in which he dwells in addition to his offspring.

But alas, faith is not an automatic thing... Abram, having just demonstrated it, is falling down again. He does dwell in the land and manages to keep his identity and religion, but still, this land is occupied by the Canaanites and receiving it seems like a fanciful idea from another world. He clearly does not want to contradict God, but neither can he agree - he demands proof. "And how shall I know that I shall receive it?"

Once we reach spiritual heights, there are others nearby ready for us, but the struggle it took to climb up is still too fresh, the victory not anchored in us enough to keep us from falling back a moment later. Peter, a moment after his best confession at Caesarea, utters the greatest folly and is rebuked; the disciples first experience the power of God as manifested through them, but soon want to call down the fire of vengeance on their adversaries. The heights and the depths are remarkably near on the spiritual path. To ascend upwards was to work against our old nature, and therefore the retrograde forces are still here for a time and by their inertia want to draw us back. Here it is necessary not to give up, to persevere, and thus to build a solid foundation for our edifice. This is where the "patience of the saints" is needed.

 

And he believed in the Lord, and He accounted it to him for righteousness. (Gen 15,6)

I wrote that faith is a struggle for the image of God in the heart of man.

Faith is a struggle because believing stands against what I don't believe in or do not want to believe. Just as Abram believed God against an obvious reality: he could no longer have a son. Unbelief is more natural to humans; we don't have to make great efforts to disbelieve. Skepticism and doubt are even commandments of modern science. Yes, at the level of scientific knowledge it must be so, as far as the material world we can touch and then analyze with reason is concerned. But in things unseen, about which our senses give us no information, we are dependent on internal constructions, (unscientific) intuition - and faith. We verify their correctness from our experience, i.e. indirectly or retrospectively, unless we experience Abrahamic-like encounters. Then we have something that can hardly be explained to those who doubt - but thank God that His Spirit is at work even in the 21st century...

Faith is a struggle for the image of God, because by the fall of man that image has been marred and corrupted, and therefore no man sees God rightly until the veil of deception is removed from his eyes.

Faith is a struggle for the image of God in the heart of man, not just in his head. Faith is not mere conviction. Biblical faith is not just believing something, but trusting someone; it is not just about ideas, but it establishes a new relationship with a person. It becomes a way of justification also because this relationship implies transformation. It is impossible to have trust in God embedded in the heart and go on living as without it.

 

And he believed in the Lord, and He accounted it to him for righteousness. (Gen 15,6)

Mostly, we take our understanding of the concept of faith from our current life or from those around us. Most of the time we understand it as a denial of some negative reality, an effort to see it differently (or not to see it at all, a kind of trying to live on a blue cloud). If we are to talk about trust in God, most of us will understand it as hoping that some bad situation will turn out well or at least not so bad.

However, this is to some extent confusing faith with hope. Hope has to do with future expectations, and we can fill in what we would like to happen and ask God for it. Nevertheless, faith, specifically the Abrahamic faith, is something else - it is tied to a specific promise of God. For Abram, the whole journey to the coveted offspring was a struggle to believe God's promise, even when everything looked exactly the opposite, and in fact, increasingly worse. Yes, he certainly wanted the good ending - he had hope - but there was even something more. For in the beginning he had received a clear promise, but then - for twenty five long years - he experienced an inner struggle to know if his God was trustworthy, if he could deliver what he had promised. In that struggle, Abram sometimes won, but often lost.

People who easily believe anything are considered fools by those around them, and rightly so. But Abrahamic faith is not naiveté or foolishness. During his conversation with God, Abram experienced a great struggle before he dared to believe, but at one point he finally did. God responded immediately. While we would all like to escape to that dreamy blue cloud of hope at times, Abram provides evidence to us that biblical faith is a rather unnatural thing for humans (and vice versa, unbelief is much natural for us (!)). Life experience teaches us something other than to believe, and as an old merchant, Abram knew this well. In life, after all, you get what you snatch, and no one gives you anything for free. Better not trust anyone too much, rely on yourself, it is just a naive notion that someone could mean it too well for you.

To trust God, therefore, we must lift ourselves up (and often rather "be lifted up" - how great is God's grace!) because, as Abram testifies, the faith to which God responds is in fact a struggle for the image of God in the heart of man.

 

And he believed in the Lord, and He accounted it to him for righteousness. (Gen 15,6)

In antiquity, the concept of "justice" was attributed to a person by the environment and it meant respect, respectability, esteem as a result of how that person acted among people. Abram understood this and lived in such a way that he could be considered righteous by those around him. But to be considered righteous by God - that was something else! When God Himself transferred this positive evaluation to him, Abram must have been surprised at what made it happen: the moment he believed God to fulfill His word, His impossible word... God declared him positively accepted on that basis. Abram did not have to tear himself apart in doing good deeds, but took on a special relationship to God that he had never taken on with any of his idols before. Indeed, he had not even heard of anyone who had done so towards his deity.

If we are weaned upon the New Testament theology of salvation, we know we are saved by the Christ´s sacrifice. We accept that by faith, and so we take faith quite naturally as a means to salvation, but perhaps we have never asked ourselves why is that so? Why should our faith be the bridge?

Man has fallen out of relationship with God because of his unbelief. When Adam ate of the tree of knowledge, he consciously expressed his disbelief that the way with God was the best possible way for him. He did not trust God as a being of supreme, absolute goodness. He questioned God's purpose, God's gift to man, and God's words about what was best for him. He accepted the idea, whispered to him by the serpent, that God didn't mean well with them, and might even be playing some kind of game with them. In doing so, he questioned the very character of God.

To question is nothing else than to disbelieve. Parents who have experienced their own children doubting their good intentions or character have tasted in part what must have been going on in the heart of God when Adam sinned.

Man fell out of relationship with God because of his unbelief, and that is why he gets back into it by faith.

 

Then Abram said, “Look, You have given me no offspring"... Then He brought him outside and said, “Look now toward heaven, and count the stars if you are able to number them.” And He said to him, “So shall your descendants be.” And he believed in the Lord, and He accounted it to him for righteousness. (Gen 15,3.5-6)

If we are trapped in our "ohs", God must bring us out! There, Abram was offered a view of the vast Middle Eastern night sky, in which the stars could be seen more clearly than in our countries and seemed closer. "So shall your descendants be." God did not change his mind during the conversation with Abram, it was Abram who finally changed his mind, and at least for the moment he believed God that what He said would happen.

It is a key sentence of Scripture on which Paul later built the New Testament justification by faith and proved that it was not new but very old theology. But how did Abram understand that then?

Abram had frankly no idea about theology. If you wanted to talk to him e.g. about the trinity of God, he wouldn't understand much about what you were talking about. (But the difference might be that the triune God did remain with him...) But during the conversation with God, Abram understood how much God longed him to believe that He would fulfill His word — and when it happened that God likes that. However, Abram could not understand the notion of justice theologically as we understand it today under the influence of the New Testament.

Not only did Abram have no idea about theology, but also about linguistics. The terms he used took their meanings from common language. "Righteous" in ancient times referred to one who is worthy of acknowledgement, respect, who acts honestly, is trustworthy, upright. Abram knew, like everyone else, about his past failures. However, the moment he believed God, God made it clear to him that it meant such a great thing that he attributed a new quality to Abram: he saw him as "righteous." Abram could have been surprised, wondering why God cared so much about it? Doesn't it mean more how Abram specifically behaves (and in the end, is it actually not more difficult)?

Then Abram said, “Look, You have given me no offspring; indeed one born in my house is my heir! And behold, the word of the Lord came to him, saying, “This one shall not be your heir, but one who will come from your own body shall be your heir.” (Gen 15,3-4)

God came to tell Abram that he would bless him, that he would protect him, in other words that he will bestow so much good on him... whereupon Abram answers him with a big sad "ah". Last time we said that it is OK to pour out our hearts to God and that God did not blame Abram for it in the least, but reassured him of what he had told him before: that a son would be born to him. Nevertheless, it is interesting to notice their conversation.

Someone wrote that at the beginning of our journey, until we know God, everything seems clear to us and we assume that God sees and understands things as we do. Only later and gradually do we realize that in reality God is very different from us, but we are hardly able to admit how much. Just notice this conversation: they both mean it well, they have no hostile intentions against each other, and yet they completely pass by each other. God repeats to Abram what he has already said - that he will NEVER change his word. But Abram cannot accept it, this seems to be too much. After all, it is obvious that in reality it cannot happen. Abram was a businessman and was accustomed to negotiate, but his counterpart does not make any concessions, does not offer compromises, does not lower the standards of good that includes him - which Abram finds unbelievable. Then he lets a big "ah" come out - no, no, it can't be any more...

God sees things from the point of view of eternity, whereas a man from the horizon of the fallen humanity. Therefore, their insights cannot meet until one ascends to the heights. Only then will he begin to get in harmony with God and to understand him. To achieve this, he needs a ladder, or if you will - an elevator. And that is our faith and sanctification.

"Do not be afraid, Abram. I am your shield, your exceedingly great reward." But Abram said, “Lord God, what will You give me?" (Gen 15,1-2)

If we see man's conversation with God in Scripture, then it is usually easier for us to understand a man. He speaks from our perspective, we understand his world, thoughts, motives, fears - we are simply of the same "family". It is more difficult for us to understand God. It seems that he is somehow unpredictable - sometimes he comes unexpectedly, and other times when it would be so nice to see him come (because one has a problem), he is hiding or lingering somewhere. Other times he comes, and instead of focusing on that very problem, he starts talking about something else that doesn't seem to have anything to do with it. He often speaks in pictures, hints ... It is obvious that spiritual communication is not an easy discipline and a man must learn it all his life.

Now we are witnesses of God's conversation with Abram and it is good to realize that this is not a common prayer. Before, Abram must have sighed several times about his fading hope of having a son. But now God has visited him in a vision, and they are speaking "face to face." God comes and assures him that he will reward him. Then Abram asks him sadly: What do you want to give me, God?

Is it okay so?

God, the source of everything, giving his gifts for free and now coming to him with a completely positive message, has already given Abram a lot, and he knows it. But he still didn't get what he wanted most. Despite the glorious victory in the battle, despite the supernatural protection, all the blessings he has received so far, there is still an empty room in his deep being. The sadness of his heart now gushed out.

One of the messages of the Bible, especially of the book of Psalms, is that in God we find place not only for praise or supplication, but also for the sorrows of our heart. We can pour it out here... but then raise our eyes, pull ourselves together and believe that everything has not been lost yet, the last battle is not over, our God is not dead and our world has not yet collapsed. God understood Abram in his weakness and he understands us. He didn't blame him, on the contrary, he reassured him even more.

And that's why it's okay so.

“Do not be afraid, Abram. I am your... exceedingly great reward.” (Gen 15,1)

Abram certainly did not suffer from poverty, even the Scriptures had previously called him "very wealthy" (Gen 13,2). Money was certainly not a problem for him, he had no material worries - and yet God is talking to him about money! Why? Because our attitudes are reflected very specifically in the way we think about money and how we handle it.

Watchman Nee once wrote that we could find out the spiritual level of a work more quickly if we look at how it is financed than by analyzing their theological basis. Someone can deceive with noble intentions and words, but he cannot do so when it comes to money, because the way one treats them always exposes him. For W. Nee and his associates, this lead to accepting the principle of living by faith, i.e. complete financial dependence on God. They wanted so to be sure their whole lives would be completely dependent on Him. They refused to live religion they could somewhat create on their own and ask others to sponsor them in that. From today's point of view, it was certainly shocking when one of their principles was also to reject financial campaigns - they were to talk about their needs primarily with God, not with people.

For Abram, however, it was not a matter of his material need now. It was another question he had to learn over time: was it worthwhile to be generous, noble with his God, to go a higher path, even if it obviously seemed to lose at the first moment?

By what God told him, he clearly answered him: yes, choose a higher path whenever my closeness is more to you than earthly goods. "I am your rich reward." God was now talking about practical things, not in riddles, so his message is simple: I am much greater richness to you than what you have given up. You made the right choice. But don't worry, even in those earthly things I'll never leave you with the feeling it was a mistake.

After this, the word of the Lord came to Abram in a vision: “Do not be afraid, Abram. I am your shield, your very great reward.” (Gen 15,1)

God assures Abram that he is not only his shield, the need of which he was most aware of at this time. But he will also be his "very great reward". We have already shown that Abram gained the biggest riches in Egypt thanks to his disobedience, but that something fundamental must have changed in him since then. After the battle with the four kings, he refused to take the spoils of war and thus be enriched in a way that could provoke resentment and controversy, although he would have the right to do so, according to the customs of the time. He chose a higher path, but higher usually means more difficult. Like us, Abram was only a man of flesh and blood. Although he remained morally superior - with respect to his God - there were still doubts in him as to whether he had resolved the situation properly. The question is the same forever, and everyone knows it: could he not take what belonged to him (and everyone in his place would have done so), and still continue to believe, pray, practise his religion? And wait a minute, he didn't even realize it at first: couldn't he in this way contribute even more to the charity and do some good deeds?

To practise your religion, yes, of course. But Abram wanted more, he wanted God's closeness. And God will not allow someone to remain in it who does not want to be transformed into the "heavenly likeness". Nobody can play a low game with God. It is one of the spiritual laws: you need to ascend to the heights with God, otherwise you will pass him by.

Abram lost what he could gain, wrote off the profit - but after that God comes and assures him that He Himself will be his "very great reward." He confirms what Jesus has repeated many times: there is nobody who has consciously lost for the eternal kingdom, who in the end will not gain much more.

After these things the word of the Lord came to Abram in a vision, saying, “Do not be afraid, Abram. I am your shield, your exceedingly great reward.” (Gen 15,1)

God knew how Abram felt and what thoughts were running through his head. By entering the war, he aroused the hatred of the other side. He never wanted to get involved in local disputes but the situation eventually forced him to do so. Although they defeated the four conquering kings and chased them off, they were not dead - they could return and take revenge. In the world of that time, merciless revenge was an almost certain reaction to the caused harm. Abram realized that from now on he would have to live with the feeling that the invaders might appear at his tent. They would no longer perceive him as a wandering farmer chasing his flocks somewhere on heights, but as a war counterpart. And they will have good reason to take revenge on him.

And it was exactly then when God came to him again in revelation and said to him: "Fear nothing, Abram, I am your shield ..."

At that moment, in the presence of God, Abram was pervaded again by a deep peace. Inward peace, that was hard to explain, because it contradicted the situation around. The volatile thoughts, full of anxiety, returned to the riverbed of calm flow, and despite all that could ripple them, the impression stretched over them that his God was above all and would "not allow his foot to slip" (Ps 121:3). God addressed the greatest need Abram now had: the need for security. "I am your shield." I'm ready to defend you, you don't have to worry!

After these things the word of the Lord came to Abram in a vision... (Gen 15,1)

Abram has just experienced one of the most powerful moments of his life. He entered the war and fought for the lives of his loved ones, he saw injuries and death. Everything happened so fast that only at a distance all the sensations came to him - he needed to process them, he needed to get back to normal. And just then - the Scriptures explicitly put it into context - "after these things" - God spoke to him personally again.

God himself chooses when to speak to a man. Sometimes we experience his diverse speech often, but another time we experience silent periods. Unless it is because we have moved away from God (and then we need to find the way back), it doesn't have to be wrong. Because just as a tree needs quiet periods in which it puts down roots, we are also given periods of quiet growth when we do not experience the pursuit of God as a drama of constant change. God's word is to take root in us then, to work in the depths, to lay the foundations on which the visible structure will be able to grow later.

However, Abram was in a very specific mood when God spoke to him now. How often we want our loved ones to understand how we feel inside and only then to speak to us! However, we find how difficult, if not impossible, it is for a person to always know exactly what is going on inside of another one. However, if we are fair, we will acknowledge that neither we can often understand others perfectly, and this will lead us to a more merciful (and realistic) expectations of how our loved ones should treat us.

But as far as God is concerned, it is wonderful that He does not have this problem! And we simply expect it to be so - we suppose He always understands us. Now that God spoke to Abram, he knew perfectly well how he felt. He knows it whenever he talks to anyone. He does not hurt a person intentionally or unknowingly by a rough word because he needs to take it out on him; if he has to rebuke, it is not out of dislike, but rather out of love that transcends our understanding, because his is the everlasting love for the eternity.

But Abram said to the king of Sodom, “I have raised my hand to the Lord, God Most High, the Possessor of heaven and earth, that I will take nothing, from a thread to a sandal strap, and that I will not take anything that is yours, lest you should say, ‘I have made Abram rich’— except only what the young men have eaten, and the portion of the men who went with me: Aner, Eshcol, and Mamre; let them take their portion.” (Gen 14,22-24)

Abram gave up a share of the spoils of war, which would make him perhaps the richest man far and wide - let's repeat that even if Sodom had only hundreds of inhabitants, then, converted to today's conditions, its fortune must have been at least dozens of millions of dollars. Abram renounced them, even though he would be entitled to them. After all, the world armies behave like that to this day - in the conquered territory they simply appropriate what they want. Let alone in ancient times and uncivilized tribes!

However, because of the reputation, Abram decided to bear the loss and not enrich himself in a way that was not his own. With a conscience before God, he did not want to be associated with the fact that being a foreigner in the land he became rich appropriating the property of the local city. He knew it would arouse resentment and envy. Nevertheless, if he cared primarily for property, he could have it. After all, much of our heart will be revealed in situations when we can do something, but we will give it up. Emphasis on the word could - not had to. If it is a "must" and those who are forced submit to Christian morality, their personality suffers from it, gradually shrinking and casting gray shadows. The life of victory is different: we could return the blow, but we find bigger grace. I could get rich, but I don't take advantage of the situation. No, I don't have to, but I can make a step beyond ordinary morality - that's the essence of the Sermon on the Mount. Thus I am stronger than circumstances, not a slave of a higher will, like someone who has no choice but to submit.

Abram decided to be noble, but just as it often happens to us, he was in a situation in which he was not alone. He could not demand that those who supported him in the fight (the surrounding tribes related to him by treaty) would show the same generosity to the spoils of war as he did. Therefore, although he did not take the share himself, he let them take it. A true greatness of a person does not force its way on others. If someone wants to walk higher, he does not force others to do the same, he only shows them the way. And if his nobility means bearing a loss (and it does almost always), he does not demand it from others when they themselves are not willing.

In the so-called developed countries, we are brought up and educated in a fully rational view of the world created by Enlightenment science. We consider the image of the world it passes on to us to be a reality, because it is generally accepted and widespread around. However, this worldview has a major impact on our ability to perceive things beyond rationality. It is no coincidence that the current explosion of spirituality and esotericism appears at people who look critically, often anxiously, at the world and its future. (Whoever feels at home in this world does not venture into new spaces, does not look for other ways. But today´s people do, no matter how they think they are rational; let´s just have a look at the counters of today's bookstores and realize what percentage of the literature published today relates to alternative spiritual paths and fears of the future).

However, the concept of the existence of the only knowable, intellectual truth, as born of the Enlightenment, prepared a serious problem for believers in the interpretation of the Bible. Since its truth was questioned, it was necessary to respond. Some do this by denying science as wrong and believing that in the end it will turn out that the Bible was in fact right. Others began to understand the Bible primarily as a message of transcendent things that do not in fact conflict with science; according to them, the Bible and science "play on different fields." Others, though believers, have de facto set aside the Bible as a collection of myths, focusing on man, preaching the psychology of personal development, and striving for social progress.

But even for those who intend to continue to believe the Bible, the Enlightenment's way of thinking has created a problem with its interpretation: they believe that if something is "true", it must remain unchangebly valid, wenn applied, it must bring the same results. This is the case with a scientific view of reality (except for the theory of relativity and chaos, which later gave a serious blow to Enlightenment view of "scientific", but it still does not have such a far-reaching effect on the transformation of the whole culture of knowledge as the previous stages of development).

However, the Bible contains both universally valid truths, such as the salvation through faith, and very personal truths, the validity of which depends on the person. Why does one man achieve many promises in life while another one just scrapes along spiritually? If, in theory, both believe in the same thing, why does the same truth produce different results for them? If they summed up their personal beliefs on paper, they would be almost the same! And yet there is a big difference in what fruit this truth will bear in their lives - because they grasp the same truth in different ways.

So far we have left Abram after the liberation of Lot. Since he set out to follow his new God, he has not yet covered half of his way. However, he had already found out that he had received many things from God, but still not the one he cared about the most — the promised offspring. He may also have tried to swear, swear, and swear in various ways that now and immediately the offspring that God had promised would be born, because when God told him, it must be true. But nothing happened; for this truth to apply, it was not enough to understand it rationally and determine one's own "here and now." The word had to become flesh, hope reality, mere understanding the reality that God would materialize. For this, Abram had to grow up, and as we shall see, other valleys and promised heights will await him on this path.

In order to achieve them, Abram was to, or rather, had to grow.

Abram was to grow. But it was not the personal growth, as most people understand it today, namely a form of study, an acquisition of some know-how, of new information. Here we are very different from ancient people. When the Enlightenment came and with it the rapid development of knowledge and science, people sought universal truths about the world in which we live. Knowledge was to be free from misunderstandings and prejudices as far as possible, an unencumbered view of reality was sought, only verifiable facts were important. At that time, science started to oppose religion, which - from its point of view - does not work primarily with facts, but with beliefs, and also requires that newly found knowledge fit into a given thought pattern. Over time, therefore, most scientists have rejected religion as a non-scientific phenomenon.

If we did not have personal experience with God and our faith was based only on conviction, arguments, it would be a very weak and fickle thing. Not that there are no rational arguments for faith, but they are usually not enough to seize a person's heart, so that it is willing to withstand all problems, no matter what it costs. If our faith were only a matter of conviction, we would be similar to Jehovah's Witnesses and churches of the sort, which need to teach their members constantly (i.e. give them a steady stream of thought arguments) to persevere in the so-called faith. In reality, however, this is not faith, but opinion. Its core lies not in the heart, but in mind.

We must therefore experience what Abram did already at his time and what the apostle Paul cared for "...so that your faith may not be based on human wisdom, but on the power of God" (1 Cor 2:5). Only a personal encounter will move us beyond limits of our rationality, where God dwells from a human point of view (namely, in the "spiritual realm"). Then we are surprised to find that God does not try to prove to us that he is scientifically OK. We experience His presence as something from another world, from which His power enters into our one and communicates with us ("revelation" comes).

God did not rewarded anyone with an acceptance because he had the right opinions. However, he accepted a number of people who had incorrect opinions in some ways, but otherwise correct attitudes (heart). That is why He worked on the inner transformation of Abram, and He will do it with each one of us so that His kingdom may grow in our lives and bear precious fruit for eternity... so that we reflect more and more of God Himself.

As a man following God, Abram was to rise up higher, Abram was to grow. But why actually? Perhaps religion consists only in participating in the liturgy, in the libation to the deity in the form of some unpleasant duty, so that when it is fulfilled, one can continue his private life, do what pleases him and his god no longer causes him complications, wants nothing more from him, does not stand in his way?

No, Abram's religion was different, his God was different. What Abram experienced with him he did not experience with any of his previous idols. His God spoke, he gave him revelations. And as Abram walked with him, he really captured his heart. It was not just a matter of fulfilling unpleasant duties, Abram could not describe it in a different way than feeling an increasingly deep respect for God, a devotion that was not forced but completely sincere.

Abram was to grow — first, not only because he wanted to be better himself, but because he was, in a way, an envoy of this God on earth.

Abram was to grow — but not because he suffered from narcissistic tendencies and was feeling well if he continually improved himself, but because if he remained as he used to be he would not be able to receive the promises God had given him.

There are things that are available from God to every person. The gospel of salvation is intended for people of all epochs and races, small, large, old, young... One can accept it as it is, he does not have to improve first or to change.

But this does not mean that all the gifts of God are equally available to everyone! There are things that God will not entrust to us until our characters change. Like a father does not pass on the family business to the son, if he knows he will squander in within a year. That doesn't mean he doesn't love him; but he must wait for the son to grow mature for the task that lies before him.

Even we ourselves may have received promises that have not yet been fulfilled, because we would not be able to carry it yet. We may be surprised why we go through difficult stages that crush or trials of all kinds. But if we remain faithful in the midst of them, we will once realize that, as with Abram, there was an invisible power at work that weaved the fabric of our lives so that we could grow stronger and grow in faith so that more and more eternal riches of God could rest on our shoulders.

But Abram said to the king of Sodom, “I have raised my hand to the Lord, God Most High, the Possessor of heaven and earth, that I will take nothing, from a thread to a sandal strap, and that I will not take anything that is yours, lest you should say, I have made Abram rich. (Gen 14,22-23)

I have mentioned before that the true greatness of a man is where he surpasses the boundaries of the generally accepted moral standards, and that so far Abram has done that in at least three things.

For the first time, he decided not to adapt in the matter of religion and to keep his different one in spite of his environment. Thus he himself suffered socially and made life difficult for future generations of his descendants.

For the second time, he suffered a loss in business by being generous to Lot and letting him choose which part of the country he would live in. Of course, Lot chose the better one - which meant restricting Abram to less lucrative pastures. It was certainly not an easy decision, he, like any entrepreneur, had to gain enough for himself and his workers (he had to sustain the entire staff of the farm, which gradually grew to hundreds of people).

For the third time, he gave up Sodom's profit, which could have equaled today's lottery jackpot. Abram was a man of flesh and blood, he knew what a loss it was. He was hearing the same inner voice that, like with anyone else in a similar situation, would not forget to tell him that he must have gone mad to let such an opportunity pass.

After all, it is not so long since Abram became rich in Egypt through deception. And today he rejects the riches to which he would have an unquestionable claim, with reference to his God! "I have raised my hand to the Lord, God Most High, the Possessor of heaven and earth, that I will take nothing, from a thread to a sandal strap..."

A religion that costs nothing is worth nothing. As long as Abram's religion consisted of a free-thinking blather about spirituality, until it did not touch his wallet, it would be hard to believe it. But he has changed profoundly as he follows his God - because this cannot be questioned where a person's attitude to money changes.

Now the king of Sodom said to Abram, “Give me the persons, and take the goods for yourself.” But Abram said to the king of Sodom, “I have raised my hand to the Lord, God Most High, the Possessor of heaven and earth, that I will take nothing, from a thread to a sandal strap..." (Gen 14,21-23)

Abram was no longer the same, he changed through following God. This can be seen in his decision for the conscious loss - he could keep Sodom's property, and according to the customs of the time, no one could tell him that he was not entitled to do it. However, no one becomes generous by chance, he has to grow up to it. Nevertheless every growth is accompanied by at least three pains: the pain of awakening, the pain of rebirth and the pain of rejection.

Awakening means to see things differently from what has been seen before; abandon the usual, accepted way of view and dare to climb higher and look from there anew. The pain of awakening that accompanies this process is like the light that penetrates unpleasantly into the eyelids and disrupts the current sleep: What? Things are not quite as I have viewed them before? Am I not who I thought I was? It is said that the average person feels good in the world. It is as if made for him, he finds understanding with others and is not lacking anything. What fun has it been so far with others, how was everything "clear" to us and we could definitely not be mistaken?

The new light will bring new knowledge to a man and consequently a promise of the new freedom. However, there also comes a crisis - the pain of rebirth, because now it is necessary to adjust. At this stage one begins to think and live differently. At the same time, he finds out that it is not always an easy path and old habits, the "old man" is still pulling the reins by the power of inertia. He who perseveres will win, because the true light brings also a new power for victory.

If a man changes in this area or another, it will finally prove to him that things are different from what he or his enviromenment previously thought, and that it is much better to live on the higher level to which the new knowledge has brought him. However, this will naturally move him away from those who did not receive this light. He is different now and no matter how much he grew up internally, from the external point of view he experiences misunderstanding with those with whom he was previously in agreement. He can understand them, but they are not able to understand him. He experiences the pain of rejection - a certain degree of loneliness and misunderstanding ("isn´t he strange?"), the same as did all people of the past who exceeded their era and rose higher. 

After all, we can find plenty of examples in the history of our country.

Now the king of Sodom said to Abram, “Give me the persons, and take the goods for yourself.” But Abram said to the king of Sodom, “I have raised my hand to the Lord, God Most High, the Possessor of heaven and earth, that I will take nothing, from a thread to a sandal strap, and that I will not take anything that is yours, lest you should say, I have made Abram rich". (Gen 14,21-23)

War is one of the most lucrative businesses: seizing the territory, forcibly taking away the wealth of its people and plundering mineral resources have long been one of the fastest ways to get rich. It happened in Europe in the 20th century and it is still happening in the world today. Moreover in the past, the inhabitants also used to be sold into slavery. When Abram returned with the people and property of Sodom, which he had taken from the conquerors, the king of Sodom therefore assumed that Abram would want both or at least the property, which belonged to him through a custom right. The king thought that Abram was the same as everyone else. Same as he himself - after all, he would have also behaved in the same way...

But Abram was no longer the same! If anything shows the person's greatness, it is his generosity. As long as moral principles are forced on us by our family or community, shortly, by our environment, we adhere to them because we adjust. Externally, we act as "good people". Yes, it is better to be surrounded with people like this than the bad ones, but this kind of goodness still has its limits. The true greatness of a man is where he exceeds the boundaries of the general good. Abram has now surpassed them, at least for the third time.

For the first time, he did not adjust to his environment in the matter of religion. It would have been much easier for him if he had not insisted on the worship of a single God and accepted the deities and manners of Canaan. He would have had more friends and a much simpler life. He would have not irritated many Canaanites with his altars, "with which the stranger acts like someone who owns it here." It was a crucial decision and he must have known very well it would affect him and his descendants for centuries, and that it might not always be an easy path for them.

In order to find the strength to do so, he had to grow up internally. However, like with any change, the growth is associated with pain, which is why not many people commit to it.

The king of Sodom said to Abram... (Gen 14,21)

Two kings (Melchizedek and King of Sodom) met Abram after the battle. As I already wrote, Abram was actually in a similar position as the kings of the time, only without his own country. However, at that moment he certainly had more power and wealth than the king of Sodom, so that in terms of their position we could boldly speak of a meeting of the "three kings".

Abram recognized in Melchizedek the messenger of God who was bringing him the most precious thing at that great moment: Shalom, the sovereign peace of God. His authority and dignity allowed him to breathe in the heavenly atmosphere, and in the communion of bread and wine he received the strength he needed.

But as we can notice, the king of Sodom was also there! He had to watch Abram giving tithe to the priest of the Most High God as a gift for deliverance - the tithe from the wealth of his city! The king of Sodom, however, revered other gods and would certainly not tithe to this Melchizedek, he would sacrifice to his own deities. But now Abram was their savior, without whom they might have ended in death or at least in disgrace, humiliation, and slavery, so he did not dare to object. Abram simply believes that his God helped him and therefore he honors His ambassador.

But a strange question arises: if the King of Sodom was present at the arrival of Melchizedek, how is it that the revelation of Melchizedek was so important to Abram and did not mean much to the King of Sodom? It did not touch him, did not change him in any way, as is evident from the next future of Sodom.

D. L. Moody once compared God's blessing to rain falling from above on fertile or infertile soil. It persists in the lowlands and causes a rich life there but it will not stay on high shields that rise above, it runs down without affecting them much. Moody was talking about humility at the time, but this principle applies to all of God's gifts. Two people may be in God's presence, one is blessed, the other untouched; one is grateful for every gift of God, the other takes everything for granted.

After all, even thousands of years later, various people met again with King Melchizedek, the Prince of Peace. Some loved him above all else, others hated him like poison.

Then Melchizedek king of Salem... blessed him and said: Blessed be Abram of God Most High, Possessor of heaven and earth; And blessed be God Most High, who has delivered your enemies into your hand. And he gave him a tithe of all. (Gen 14,18-20)

The desire and essential character of the King of Peace is above all to bless. Even when God called Abram, he promised him a blessing over his life. It was a blessing to come as a result of his steps of obedience, and it is the foundation without which mere words do not work. On the other hand, Melchizedek has now blessed Abram, and it is clear that the words spoken in this way were to manifest their power. It is the first blessing uttered in this way over his life, not by man, but by the Son of God himself.

We do not know what Melchizedek and Abram talked about. But one thing is certain: Abram recognized in him someone who has spiritual authority, who does not speak in vain and whose words have great weight. If he were a spiritual juggler, of which there have been many on earth since then, he would not give him tithing "of everything", that is, of all the spoils of war. It was certainly one of the largest tithes ever given - if we consider that Sodom had at least hundreds of inhabitants, it must have been the complete fortune of dozens of people, which, converted to today's conditions, amounted to many hundreds of thousands dollars.

So what I wrote last time doesn't apply, and yet one has something to give to God? Is it possible to buy his blessing with something, or at least repay it?

No, God is not waiting for us to pay him and He is not finished without our money. Melchizedek himself also asked Abram for nothing. But Abram gave him tithes as an expression of gratitude for preserving his life and for the well-being of a risky expedition that could have meant the death of himself and those close to him. Abram's money did not cause or repay the blessing, but it did accompany it. It is obvious that at that time the tithe already was an allowance (tax) to kings and priests. In ancient empires, priests were the backbone of the system, similar to today's civil servants, and tithes are an indication of how many of them performed their activity for living. It is also a confirmation of the fact that the ancient Egyptians already counted in the decimal system.

Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him and dine with him, and he with Me. (Rev 3,20)

Here again at the very end of Scripture we meet Melchizedek - Christ, "a priest forever according to the order of Melchizedek..., the Lord has sworn and will not relent, ‘You are a priest forever..." (Heb 7:17.21). Abram's revelation of God gradually grew as his heart approached God. God revealed his heart to him, his plan of salvation, as we shall yet see. Although from this point of view he lived in a different period of time, he met Christ and "saw his day" (Jn 8:56).

This Melchizedek is inviting no longer only Abram, but any human being. He wants to dine with us - he longs for an audience with anyone who is just willing to open and let him in.

Man really has nothing to enrich God with. Maybe with one thing, and it is actually the only one: God, who is love, desires to give this love, longs to have communion with man, to sit with him at one table. Our fallen nature, which the Holy Spirit is gradually transforming into the image of Christ, is still hindering the full audience for the time being. Yet in the next age all the curtains will be torn down and we will see face to face. Now we taste only the deposit, we see only "as in a mirror" (1 Cor 13:12).

And yet, how precious those moments are when we feel the breath of heaven in proximity to God, when we open Him the door and dine together.

Then Melchizedek king of Salem brought out bread and wine. He was priest of God Most High... (Gen 14,18)

Malkísedek, king and priest, in the Scriptures the first one of the "royal priesthood" (1 Peter 2: 9) came to king Abram. No, Abram did not really have this title, because he did not own land, but in terms of position and property, he was actually on the level of kings (the "kings" of that area were rather tribal chiefs at that time). Now, with the spoils of war, the property of Sodom carried back by his caravan, he certainly surpassed many of them.

Malkísedek could therefore greet him at an appropriate level with a rich feast and gifts, but he brought simple things: bread and wine. He made it clear that his arrival had a different meaning than pure satisfaction of body.

The common food still has the character of an audience. We like to dine with people we understand and get well with and vice versa ("I wouldn't take a bite from him"). In earlier times, the symbol of communal dining was much stronger than today. Alliances and contracts were always agreed with meals, banquets for important guests were held even for several days.

Malkisedek, king of peace, therefore came to Abram now to eat with him as a sign of the audience. The audience at the one who governs the peace was to strengthen Abram and help him regain composure after the fight again.

So far, like everyone else, Abram has focused on what God can give him, rather than what Abram can mean to God. While dining with Malkísedek, he understood that if God values ​​something, it is first and foremost a communion with man. Therefore, this mention of the common meal of bread and wine is an image of the New Testament Supper of the Lord, which is to be a manifestation of a living communion with Christ, not just a formal liturgy.

Then Melchizedek king of Salem brought out bread and wine. He was priest of God Most High. (Gen 14,18)

Abram now did not ask God for a visitation from above. It's hard to say what was going through his head at that moment. Probably especially a wonderful feeling of relief thanks to the victory, because before the fight, of course, he did not know for sure how it would turn out, what the losses would be and whether he would escape alive himself. But he was still vigilant - they could run into a stray enemy squad. The procession of Sodom, which he led back, also needed care, treatment, food.

His heart was therefore turbulent with all the events of the last day, and thoughts flowed. He thought of Sarah and looked forward to returning to the peace of home (understand: the tent) again, because he knew very well that he was not born for war, no, it was not and never will become his profession.

And just at that moment, God sent Malkísedek to meet him, the King of peace. What peace radiated from him when Abram saw him from afar! He knew at once that he was not an abandoned warrior from the battle, that he was someone coming from elsewhere, as if from another world. His dignity, his peaceful words, seemed like a balm to a troubled soul.

How precious it is that God visits us when we need it most! How many of us have the experience that in difficult, critical moments, when we ourselves do not know where to go, God would come with his sovereign peace and overshadows us, hiding us "under his wings". Often we don't even have time to ask, things occur too fast, and suddenly God comes to meet us with His peace, the sovereign Shalom. And with it there comes a different, heavenly atmosphere, despite the turmoil that prevails around.

After Abram returned from defeating Kedorlaomer and the kings allied with him, the king of Sodom came out to meet him in the Valley of Shaveh (that is, the King’s Valley). Then Melchizedek king of Salem brought out bread and wine. He was priest of God Most High. (Gen 14,17-18)

The king of Sodom went out to meet Abram after the battle, but it was not just a friendly meeting - Abram set the Sodom´s inhabitants and their property free. Now the domestic king comes to Abram the stranger in the position of a poor man, bound and given at his mercy to ask him for his people.

Suddenly, another king, Melchisedek, appears. King of Salem, who is also a priest - this was only possible in the ancient tribal communities, later on the two roles were divided. This only proves the reason why Abram had to leave his family and homeland with the acceptance of the new God. The deity was so connected to the tribe that its member was not in a position of free choice, what he would believe; he had to submit.

However, this Melchisedek is a strange phenomenon: he is "a priest of the Most High God." Abram must have been amazed: so far he thought that he was the only worshiper of the Lord in the land. And now the priest of his new God is coming to meet him? Where did he come from, where did he learn about his God?

Because we have the New Testament, we know who this priest really was: "This Melchizedek was king of Salem and priest of God Most High. He met Abraham returning from the defeat of the kings and blessed him, and Abraham gave him a tenth of everything. First, the name Melchizedek means “king of righteousness”; then also, “king of Salem” means “king of peace.” Without father or mother, without genealogy, without beginning of days or end of life, resembling the Son of God, he remains a priest forever." (Heb 7,1-3)

Abram experiences an ever-increasing revelation of God as he now meets the Son of God in the form of the Prince of Peace - King of Shalom (Salem). He came to meet him to bring his shalom (peace) into his troubled soul after the fight, the sovereign peace of God, which "exceeds every thought" (Philippians 4:7).

It is Him who possess and rules with this peace (Isaiah 9:5).

He divided his forces against them by night, and he and his servants attacked them and pursued them as far as Hobah, which is north of Damascus. So he brought back all the goods, and also brought back his brother Lot and his goods, as well as the women and the people. (Gen 14,15-16)

Someone once said that Abram only needed two things to live: an altar and a tent. In some ways this is true, but somewhat idealized. In earthly life, he would not get along only with the spiritual side (worship of God), although of course that was the most important thing. However, he also had to master very practical skills - to be a farmer, operations manager, businessman, peace negotiator, family father... and perhaps few would expect that in critical moments like this he even had to become a warrior.

We have no idea if he needed such skills before or after, but it is certain that he did not do badly as a military leader. He repulsed the forces of those who had previously won at Sodom and who, as conquerors, were certainly more trained and accustomed to fighting. Of course, Abram was driven by the need to free the close Lot at any cost - in many wars it is the moral force, not just warlike superiority, that is the pointer on the scales.

In the Scriptures we find a number of great men who were the bearers of epoch-making spiritual change, a number of judges who fought for victory. Among them there are people of various skills and professions - shepherds, farmers, builders, winemakers, musicians, top waiters, educated courtiers, carpenters, fishermen, tent makers - but only exceptionally a priest! It is strange how God chooses His instruments, and it is not at all true that His work is based only on professional clergy. Once all that is happening among God's people becomes their domain, a paralyse and stiffening come, the once life-giving movement becomes a static denomination. If it is possible to learn something from the history of the Church, then at least this lesson.

Now when Abram heard that his brother was taken captive, he armed his three hundred and eighteen trained servants who were born in his own house, and went in pursuit as far as Dan. (Gen 14,14)

I wrote that Abram noticed certain changes that had taken place inside him since he followed his new God. He had never really heard of any inward changes experienced by worshipers of idols. There was nothing like that with them, perhaps just religious zeal and not neglecting bringing sacrifices.

For the time being, Abram did not become stronger in faith, but rather weaker. He found out that on this journey it was not enough to make every effort to grasp his persuasions, that what God pleases simply transcends a man and he often cannot act from his own strength. For example, the generosity towards Lot, which was so richly rewarded by God - he realized that he would probably not have behaved like this on his own before. After all, life experience showed him that the one who could not take what the opportunity offered was left empty-handed in the end. But he found out that on the path of faith, it was quite the opposite.

People who do not know the Christian faith and God's power to change their hearts believe that Christianity is about playing a kind of pious role. Trying to be nice, compliant, always kind (like someone free of all testosterone). But playing a role, even if someone accepts it voluntarily, is not an internal change, but an external one. It is the clothing of a coat or rather a jacket that paralyzes a person so that his gross qualities are not manifested. After a while, this grip breeds frustration, despondency, and hidden aggression, the need to sublimate the repressed mental life into things that religion forbids — a futile circle of defeat, guilt, and persistent efforts for change that does not occur.

Abram found out that he should rather be able to let certain things go and not enforce them, that he would receive more from God through expectation, faith. But the moment he learned that Lot had been captured, he immediately, at full risk, rushed to his rescue without thinking long. In this event the life of Lot, Abram and their families was at stake. It was probably the first time that Abram had gone into a war in which he could have perished in a moment.

His determination is admirable - he risks everything for the person who did not treat him best. How is it possible that he became less determined in one area ... but no less determined in another? If Abram took on those pious roles in the pursuit to become a worthy person, if his transformation did not come from the inside out, we would see in him a man whose strength is stewed, a lame man, incapable of action. But his transformation was different, characteristic of all the followers of God: he became a lamb where he had been a goat before, and a lion where he had used to be rather timid.

Sometimes he had the impression that he did not fully know himself anymore. However, the moment he set out with his men against the attackers, he had no thoughts of the kind.

Then they took all the goods of Sodom and Gomorrah, and all their provisions, and went their way. They also took Lot, Abram’s brother’s son who dwelt in Sodom, and his goods, and departed. Then one who had escaped came and told Abram the Hebrew, for he dwelt by the terebinth trees of Mamre... (Gen 14,11-13)

There was a tribal war around the Dead Sea, about 60 km from where Abram was staying. The tribes, subjugated for years, revolted and tried to escape from the domination of the stronger ones, but failed. The invaders then plundered the entire area, including the cities of Sodom and Gomorrah. Abram was far enough, and especially high in the mountains, so as not to be personally affected by this incident, but... it was his nephew, Lot, who had settled in Sodom.

Demonstrating generosity to those who have not shown it to us requires a man of character. Couldn't Abram have been tempted to think: It has nothing to do with me, Lot now has what he wanted, after all he chose a better part of the land and now was struck by a fair destiny? How human would it only have been...

But it is clear that Abram did not inwardly separate from him even after their split-up. This fact also proves Abram's character as "abba", the father of the family: he continues to feel responsible for the younger Lot, even though he may be disappointed by his actions. It would have been easier and much less risky for him to give up on him and leave him in trouble, persuaded that it was only what he deserved.

After all, who knows how Lot would have behaved in his place?

"Arise, walk in the land through its length and its width, for I give it to you." Then Abram moved his tent, and went and dwelt by the terebinth trees of Mamre, which are in Hebron, and built an altar there to the Lord. (Gen 13,17-18)

It was a beautiful journey, so far the best Abram had made through the Promised Land. Just to walk enjoying the look around, rejoicing in God. Today we would say: what a "holiday", but then no one would have a clue about it.

Abram was again aware of the inner changes that were taking place in him. Before he set out for his God, he was a capable businessman. He could take advantage of opportunities when they came, and he knew it was necessary not to let them pass. He understood and was able to make use of them, turn them into profit, and therefore his business flourished.

But as he walked around the land now, he realized that God had given him far more than he could gain on his own. At the same time, he was in a position of loss in the breakup with Lot, and such a loss would normally hurt him. But now he felt different, and that didn't correspond to how he used to experience things before. It was as if he could not even seize the greatest, most important things himself, but God would give them to him as a gift.

It was not easy to switch to a mode where he believed rather than acted, thanked for what he received rather than took it himself. The Lot, to whom such attitudes were not known so he simply took what he longed for - this Lot, according to God's word, will not win this land, it will belong to Abram on "all sides". Abram thus experienced the fulfillment of Christ's later word, "Blessed are the meek; for they shall inherit the earth." (Mat 5,5)

Inside, he now felt a certain tension between the old and the new ways, the old and the new Abram. This internal dispute will continue to accompany him, and although the new Abram will often win it, there will also be moments when he will lose this match.

But he didn't know that now. For the moment, on his "holiday" journey, he built another altar to God, as if to testify to everyone and himself at what he intends to continue to look.

Arise, walk in the land through its length and its width, for I give it to you. Then Abram moved his tent, and went and dwelt by [d]the terebinth trees of Mamre, which are in Hebron, and built an altar there to the Lord. (Gen 13,17-18)

The relationship with God does not mean that a man must always bring results and become a kind of machine for good deeds, for religious activities with visible outputs. Of course, religious people of any kind, be it Christianity, Judaism or Islam etc., need to satisfy their unreconciled conscience with an evidence that they are accepted by God. If they do not have a living relationship with Him, they cannot be satisfied only with quiet moments of visitation, where one feels the inner harmony with the Spirit of God. They want something tangible so that they can present it to God, just as Cain tried and brought his sacrifice.

However, we don't just do pragmatic things in a relationship, and if so, maybe it's not alive anymore! One philosopher defined freedom as a state in which a man "can do things that make no sense"; he said that in allusion to totalitarian regimes, where all human actions, at least the public ones, are seriously compared to the goals set by the government. In former communist countries people remember very well the many slogans along streets and squares, encouraging the working class to achieve higher goals, perform more, fulfill new production plans and challenges.

But a living relationship doesn't know only a work. On the contrary, there is a lot about experiencing and emotions. God will often give a person to experience a special depth of joy ("the righteous shall rejoice in the Lord" Ps. 64:10), sometimes even so great that "for you who revere my name, the sun of righteousness will rise with healing in its rays. And you will go out and frolic like well-fed calves..."(Mal 4:2)

After Lot had left, God called Abram to look around and see what God had given him. But that's not all: he goes on and calls him to set out and go around the country once more. As if he wanted to tell him: come with me again, look, rejoice, and believe that I am not lying, even though some doubts might come up to your mind now. Today we would say: go and just enjoy what you see around. Neither a friend nor an enemy, no circumstance, simply nothing can change at all that it will one day belong to your offspring.

And the Lord said to Abram, after Lot had separated from him: “Lift your eyes now and look from the place where you are—northward, southward, eastward, and westward; for all the land which you see I give to you and your descendants forever. (Gen 13,14-15)

God told Abram he would give him land. Which seemed strange, because he didn't own anything in it yet. He lived here and used the pastures for herds, but only as a wandering caravan, a guest. Moreover, it was never entirely certain if the whole situation would change - what if they were attacked by foreign invaders or a tribal war broke out? Abram therefore sought peaceful coexistence with the surrounding tribes and made treaties with them. However, as a foreigner, he did not have the right of first choice for the country, he still had to act with regard to the others, which brought restrictions. Regarding the necessity of wandering with the herds, it was a permanent complication, but he had somewhat learned to live with it. But now that Lot has pulled away, his radius of action shrinked even more. Lot has chosen the best areas for grazing, and Abram will never want to clash with his interests.

At this moment, when his mind was overshadowed by the clouds over their entire current situation and future (how good it would be if I could finally have MY land, he thought), he heard God's voice in his spirit. "Look around where you're ..."

That was when Abram stood on the plateau, and in the east below he saw the lowlands to which Lot had descended and which would be forbidden for Abram not to provoke conflict with a close relative. And now God is saying to him - "... and look in all directions!"

When the two do the same... Now it's Abram who has a desirable look on the ground, but different from the one Lot had before. There is no pure desire for material blessings in this, he is rather to enjoy all that God gives him — after all, to do what God encourages together with Him is always a blessed act.

God seemed to overlook Lot's choice of the best country as a meaningless episode, as if it hadn't happened at all or had no effect on the one who stays with God. He now tells Abram: my promise to you persists, and no man, great or small, good or bad, near or far, can cancel or change it.      

Lot looked around and saw that the whole plain of the Jordan toward Zoar was well watered, like the garden of the Lord, like the land of Egypt. (This was before the Lord destroyed Sodom and Gomorrah.) (Gen 13,10)

Old stories and fairy tales are often based on the principle that a person is guided through life according to how his heart is focused. The people of ancient times did not learn the world rationally in the first place - this approach began to be apparent first from the time of Greek philosophy, but it took another millennium and more before the age of reason, the Enlightenment, prevailed. In ancient times, however, unlike today, the wisdom of life was far more important than the scientific interpretation of the world. People were looking for the causes and consequences of their action - it had a direct impact on them, so they needed to understand it. A traditional proverbs were born, a wise old man, the most venerable man in the village, became a sought-after mentor, but he was not a kind of scientist, but rather a man with a broad life experience.

It is good to have this in mind when reading the Bible, because it was written in a similar surroundings and these (from today's point of view) unscientific truths compose its message - not a description of the process of galaxy formation or DNA analysis. At that time people really weren't looking for them and they wouldn't even be able to understand.

But we learn a lot, a lot, about the human heart in the Scriptures! Now that Abram and Lot had made their choices, it did not come like a bolt from the blue. Abram generously offered Lot the choice of where he would settle, and Lot grasp the opportunity to win ungenerously and inconsiderately.

Their attitudes, like ours, had been formed years before and were the outcome of a long process. As a result, Abram, who walked with God and learned to live so that he could dwell near him, was becoming a better man. Lot, who believed in the same God but never fully surrendered to him, was living a life similar to that of other people. His goal was not to glorify God, but to enjoy  life. Therefore, he chose an area where this would be easier to achieve. Abram thus remained in the mountain areas, where life was more difficult, while Lot descended into the fertile lowlands. Just as Eve "saw" the tree of knowledge with desirable eyes, Lot "saw" the beautiful, desirable land. And like her, he was blind to the fact that there was a big "but".

If we look at their choice as an allegory of spiritual attitudes, we will understand that Abram's heart, which sought and followed God, led him to the heights of life, while Lot's heart led him to the swamps of Sodom and Gomorrah.

Is not the whole land before you? Please separate from me. If you take the left, then I will go to the right; or, if you go to the right, then I will go to the left. (Gen 13,9)

Who should have had the right of first choice here? Of course, Abram. It was his expedition to which he took Lot. Lot thus owed Abram practically all he had and had followed him on his journey from Ur to Haran, Canaan, Egypt, and back. Their herds grew, prospered, all thanks to Abram's thoughtful guidance and the blessings that rested on him — despite all the failures he had committed.

Abram wanted to prevent quarrels from escalating into a dispute between him and Lot. If he decided to take such a step as separation, it must have been obvious that Lot was inwardly no longer one with him. If he were, there would have been a mutual will for peace, but their relationship changed.

Lot was younger (it was an important factor for the decision who should have had the first say at the time) and, like the one who had so far benefited from the Abram-run business, should have yielded. Abram showed his generosity and offered him a choice. He knew very well that he could lose the best places for herds and prosperity, in other words: his revenues would now be smaller than Lot's. Still, he behaved nobly, even though he must have known that the generosity would cost him a lot, a lot of money.

It's the same in life - a self-centred person who is not generous is usually more successful in the short-term (even when driving on the road...). Who is more willing to compromise usually loses. Nowadays many parents teach their children not to give in, but to try to push through at any cost. Yes, it certainly works for a while, just as when behind the wheel. But often a hard blow comes later. It is a strange phenomenon that such a person cannot even be fully happy (which he usually does not realize in his condition). If everyone wants to win recklessly, in what world will we only be doomed to live?

Lot neither worried about how virtuous his steps were, nor inquired of the Lord. He chose a better piece of land and moved on. Logically, he was to be the one to come out of the situation as the winner and Abram as the looser. But the subsequent paths of both of them showed the case was actually the opposite.

And there was strife between the herdsmen of Abram’s livestock and the herdsmen of Lot’s livestock. The Canaanites and the Perizzites then dwelt in the land. So Abram said to Lot, “Please let there be no strife between you and me, and between my herdsmen and your herdsmen; for we are brethren. (Gen 13,7-8)

When a crisis arose, Abram, as older and more mature, was ready to deal with it first. That is certainly because he felt a greater degree of responsibility. But his words "let there be no strife" also seem to contain a reflection of the previous sentence of Scripture: "the Canaanites and the Perizzites then dwelt in the land." As if Abram saw that it was not just a matter of who of the two would get better pastures and do better. They both live their lives in front of the surrounding tribes and their dispute threatens to outgrow and become a public theater, a demonstration of their lives and their God for them. Let there be no strife... Abram wants at all costs to avoid fight in the family, which at the time was also the "family of faith", and does not exercise his supremacy, so as not to embarrass Lot, not to prevail over him. He could have done so - perhaps only by referring to the fact he was older, which put him in a much more important position in ancient societies than it is today.

For many people, disputes are a trap because they lose their minds, fall into anger and escalate the situation. The words and deeds are difficult to be taken back and the damage is long-lasting and far-reaching. For others, however, disputes are a trap because they always consider them a bad thing, run away from them, and believe that this is the only right (Christian) attitude. Isn't Abram's attitude a proof of that?

It's not. Abram showed a will to make peace where he eventually lost profits, property. It is obvious that at that moment there already existed something he valued more than material security and money. He was ready to bear the loss if it brought about good things. Something that can't be bought with money.

It is certain, however, that Abram would not have been prepared to retreat if the compromise with Lot included things rarer than gold: if he had have to sacrifice morality or even faith in his God. It had not always been the case to the same extent, but slowly and surely, it was these things that were becoming more and more important to him.

So even Christ was able to become a lamb where we are naturally wolves, and a lion where we tend to be sheep.

Lot also, who went with Abram, had flocks and herds and tents. Now the land was not able to support them, that they might dwell together, for their possessions were so great that they could not dwell together. And there was strife between the herdsmen of Abram’s livestock and the herdsmen of Lot’s livestock. (Gen 13,5-7)

Abram was "very wealthy" after he had returned from Egypt. But now he also recognized the other side of wealth, which initiated a contention. The property is behind many quarrels between people who would otherwise get along quite well. Shortly after the wedding, my wife and I visited an old man who had lived in an apparently happy marriage until old age and asked him for a recipe for how to keep it. I expected familiar words about conciliation, forgiveness, tolerance and mutual understanding... but his answer really shocked us: "Stay poor!"

Difficult situations bring people together and, until they do not have much, it is easier for them to hold together. Many (former) spouses would certainly testify to this, but also people who started business with an acquaintance or a relative: as long as they lead a hand-to-mouth existence, they remained together. But as soon as they got rich, disputes started. Common property can sometimes be a cause of quarrels even in the church.

The same caught up with Abram. He and Lot are now rich in not so rich a country. Their herds need more and more land to graze and it is difficult to keep them together. They have to send them to different directions, but then the advantage remains with the one who takes the better part.

So who should have the right of first choice here?

When Abram returned to Canaan, from an external point of view it was the second time his situation got worse off. His return from both Haran and Egypt was clearly a step lower - to a less developed civilization, backward cities, a much worse economy. The situation in Canaan was insecure and life struggling. That is why Abram eventually left the father Terah in Haran and used to return there. But he only came as a guest, and he knew in his heart that this place was not his home, he would not settle here.

His home... the strange feeling he had in Canaan when he returned from Egypt, despite how things looked around! When he returned from Egypt, he began to fully understand it: now, with faith in the new God in his heart, he will find no rest other than where this God sends him. Earlier, he would have seized various opportunities and chose a path that was logical or advantageous at the time. But now he realized that it was far more important for him to have inner peace and rest. And here in Canaan, no matter how far from ideal things are, he feels at home. Egypt - it was a different class... but nothing for him anymore.

It is far more important than in what place or situation a person is whether he can rest there internally. When we follow God in His guidance, He guides us with the inner voice of peace and gives us a lasting assurance that, despite all doubts about what things look like on the outside... we are right here. And if it is not the place where we can rest, we may need to think about whether it's not time to raise the anchors.

“You have made us for yourself, O Lord, and our hearts are restless until they rest in You.”

Then Abram went up from Egypt, he and his wife and all that he had, and Lot with him, to the South. Abram was very rich in livestock, in silver, and in gold. (Gen 13,1-2)

As we saw, Abram's spiritual path did not always lead upward. From this point of view, the Egyptian period was a stagnation, even a loss. But what was always increasing was his wealth. Obviously, before he chose God, he was wealthy rather than poor. Then he became rich in his business as he followed God's way - but the time in Egypt was perhaps the most successful for him and that quite effortless, because he sold his wife by means of a lie (Gen 12:16).

There is not always a direct connection between wealth and blessing from above. One can be truly blessed by God because he follows Him and subsequently succeeds economically. But this path does not apply universally to everyone and to all times. One can also go through periods in which he has to learn new things, and he can even be left for a time in a certain need to look for a way out and as a result he will find God in a new way for himself. We do not usually stay in such crushing periods forever. Many people would testify that it was exactly the time of emergency that led them to the best path they would have otherwise never found. In extreme cases, some were grateful that their business had gone bankrupt, for it literally threw them into God's arms and from there they set out for a journey with a liberated heart. Later they found a new way, much better than before, be it in a new business or other. If we are hidden in God, we do not have to worry. Man can never fall lower than into God's hand.

In any case, let us not be mistaken: Abram became rich in Egypt because he disobeyed God. His fortune has grown, so the Scripture speaks of him as "very wealthy." A well-known statement about knowing a person through the book he reads could be paraphrased with the wealth: "Tell me how you think about money, and I'll tell you what you are like." One can utter noble words, but in the end, the way one spends money speaks for itself. Abram has been doing very well economically, keeping his wealth from Haran and Egypt. However, we will see how his attitudes in this matter will be changing.

Then Abram went up from Egypt... And he went on his journey from the South as far as Bethel, to the place where his tent had been at the beginning, between Bethel and Ai, to the place of the altar which he had made there at first. And there Abram called on the name of the Lord. (Gen 13,1-4)

Abram was returning quite possibly the same way he came there. Seen from the outside, he was moving back and forth in a straight line, but he became more and more aware that, from the point of view of his life journey, he was in fact moving just in a circle. He descended into Egypt without God's instruction. The impetus for this was fear that seemed justified to him (and in the end, everyone around, who could, simply went). But his life's journey, which had been previously rising up, came to a standstill. Unlike before, God did not visit him in Egypt, Abram did not know him any more, he did not receive a new revelation - the greatest experience remained the salvation from the desolate situation, in which he found himself, guilt which embarrassed him, so he could not feel true joy. He was not getting any closer to God's goal for his life there, he did not follow the direction of His call. He did not worship God in Egypt as in Canaan and did not build altars for him. The main thing that counted was the preservation of earthly life. It looked only logical, but now it seemed to him that it was desperately little.

His wandering in circle is also evidenced by the account of his return: "he proceeded ... to the place between Bethel and Ai, where his tent was first, to the place where he had previously built the altar; there Abram called on the name of the Lord." His steps now lead back to the old places. He's doing what he used to do.

Abram was expelled from Egypt, so he did not leave at the time of his choice. The famine in Canaan had not yet passed. As always, acting on one's own does not solve the problem. So Abram finds himself in the same situation again and has to face it again - but he already knows that it must be done in a different way. Maybe that's why his first interest now is to worship God. It was as if he had put this above all things, as if in these moments a new belief was being born in his heart that his God would help him to overcome every difficulty. That is why he rises above the problems, he wants to look up and see God again.

Like anyone who is aware of his failure, Abram is now trying to tie the thread where it was broken. He took a new breath of fresh air and wondered how he could be blind to the fact that, despite all the prosperity in Egypt, he was there just suffocating.

So Pharaoh commanded his men concerning him; and they sent him away, with his wife and all that he had. (Gen 12,20)

How proudly Abram's caravan swaggered towards the capital as it entered Egypt! People stopped and paid attention to their wagons, cattle, number of people, all cargo - and they knew that Abram did not come to them as a beggar, but rather as an important guest. He needs their country as a refuge now, but he is bringing his wealth, he will buy in our markets and will need other services. Such guests were always welcome, the door was open for them.

And with what shame Abram was returning back... The news of what happened has spread around - something so peppery had not happened in Egypt for a long time for Pharaoh himself to be humbled by this alien's lie. Abram now noticed that the same people stopped by and looked at him with indignation and contempt. It seemed to him that not only the people, but perhaps also the trees by the road, the animals and the birds, were chirping about his bad reputation: expel him for ever!

The caravan fell silent along the way. They told each other only the most necessary directions for the journey, and the children did not show the usual joy, as if the seriousness of the moment had fallen on them as well. There was a tense silence between Sarah and Abram.

That alone was enough to make Abram deeply depressed, but he was also busy with a strange thing. He did not know his new God until he was seventy. He thought that at this age he already knew what life and religion were all about, because, like everyone else, he had cultivated it all his life. But he found out that he had changed inside since he had accepted his new God. Now he takes the shame he has experienced far more personally than before. Moreover, he has got the impression that he failed not only before Egypt and his surroundings, but that God is very personally interested in his life and actions, as if he were connected in some special way to his conscience. It was different than he had experienced before - with the idols, the rather impersonal observance of the required rituals and several regulations was enough. But now, as a worshiper of the invisible God, he stood before him a bit like an open book, and God seemed very sensitive to the attitudes of Abram's heart.

Moreover, his shame can be disreditting the reputation of this God before the world around. Abram increasingly felt like his ambassador in the world. He couldn't help but be surprised at how much he was bothered by his failure in this sense as well - if the Egyptians rebuked him for his actions, wouldn't the shadow of shame fall also on his God?

He realized clearly that his religion had never touched him so deep inside before, it had never been so personal.

But the Lord plagued Pharaoh and his house with great plagues because of Sarai, Abram’s wife. And Pharaoh called Abram and said, “What is this you have done to me? Why did you not tell me that she was your wife? Why did you say, ‘She is my sister’? I might have taken her as my wife. Now therefore, here is your wife; take her and go your way." (Gen 12,17-19)

In addition to faith, Abram is also known as a man of prayer, but we do not know if he already knew its secret at this moment. Did God intervene here sovereignly or did he hear Abram's prayers after losing his beloved wife? We can only assume, but we have little indication to understand. Because people of all eras and races have certain traits in common, it is almost certain that this particular crisis has taught him more about God than when he experienced peace and prosperity - that's just the way it is in life. Difficult stages transform us, they bring a change to our habits and values. Abram most likely became a man of prayer through difficult situations like this because they forced him to humble himself (he had to admit that he had gone to Egypt on his own, without God) and to call on God for help. At that time he did not have much experience with answered prayers. And he wasn't even sure if God would be willing to hear him when he had to admit that he had failed somewhere. But he had no choice but to ask for help from above, no one else could help here.

Therefore, even this experience became the cornerstone out of which the building of his faith was built from the very beginning. God suddenly entered the situation and saved Abram. Sarah was even returned to him without having to ask Pharaoh for her. At the same time, it was his first great experience of disobedience, leaving God's way. He still had no idea if this God was willing to have mercy on man´s failures and shortcomings and accept him again. Accept - and not blame?

No, God did not blame.

However, Abram did not come out of the whole situation just so easily. He had to experience bitterly one of the most important spiritual principles: a man reaps what he sows. God did not blame, but others did: Pharaoh, the whole court and the whole city. The public disgrace was so great that it was completely impossible to stay here, Abram was literally expelled. How tragic it is when Egypt rebukes a man of God for immorality that would not be possible even between them...

And how uplifting is the knowledge that when Abram is later mentioned in Scripture or by Jesus himself, it is all about different things than his disgrace in Egypt.

And the woman (Sarah) was taken to Pharaoh’s house. He treated Abram well for her sake. He had sheep, oxen, male donkeys, male and female servants, female donkeys, and camels. (Gen 14,15-16)

When Abram descended into Egypt, he already was a wealthy man. But now Pharaoh himself enriched him with more property and flocks, so that his entire retinue grew abundantly again. It must have counted at least dozens of people. But how can a person — moreover, a man like Abram, who has known the reality beyond this world — be satisfied only through wealth or similar things? Many may have envied Abram at the moment, but he knew he was in a golden cage. He didn't feel well in it, he couldn't sincerely rejoice in what he had gained. Half-truth (he and Sarah had the same father, not their mother - such marriages were allowed in ancient times) helped him to Pharaoh's gifts and now he had to play the well-paid role and not reveal the truth. But his marriage was defiled and he might have lost his wife forever.

He kept fighting: he was troubled by an inner voice that told him he hadn't behaved properly and was guilty of it all. Again, the issue seemed to be the doubt whether it was necessary to go to Egypt at all. But Abram objected to the voice, saying he had no choice. "You did," said the voice. "I didn't!" Abram replied excitedly. "If only you could look at it from another point of view." "No, because there was no other way out!" Abram shouted back. But the voice continued, "What about Sarah, have you ever thought about how she was feeling in that all...?"

Abram saw absolutely no solution in the current situation. He couldn't just come to Pharaoh and take Sarah back. 

But in this dark moment, a wonderful thing happened: his new God entered the scene.