Читать книгу Edgar Cayce's Story of the Bible - Robert W. Krajenke - Страница 57

This lesson is taken from the Bible class notes:

“What is meant by God ‘tempting’ Abraham? In James 1:13 we are told, “Let no man say when he is tempted, I am tempted of God; for God cannot be tempted with evil, neither he tempteth any man. We understand from 1 Corinthians 10:13 that God does not allow us to be tempted beyond our abilities, but with every temptation prepares a way of escape.

“The temptation, then, is not from God, but a result of a cause and effect law which has been set in motion. Our temptations come from our own deviations from spiritual laws in the past.

“In the case of Abraham, it would seem the sacrifice of Isaac was a supreme test, rather than a temptation. Yet it is impossible to conceive of God singling out one individual for testing or tempting, just to see what he will do. Certain opportunities were presented to Abraham as a result of natural cause and effect laws.

“When Isaac was born—almost a physical impossibility, considering their ages—it must have seemed a miracle to Abraham and Sarah. Abraham must have been thoroughly convinced of God’s ability to do anything. His faith was so great he was willing to sacrifice Isaac, knowing God could and would restore him if his son was to be the channel through which all the nations of the earth would be blessed.”

Good being from the all good, or as He gave there is none good save God—then that which would be good for an individual might not be to another godly; and thus it would be sin to that individual. Thus Righteousness versus Sin becomes again a personal application of the individual’s awareness of God’s purpose.

For, as many be illustrated: to the workaday mind of today, Abram’s offering of Isaac would appear foolish, yet—as stated—it was counted to him as righteousness, not sin.

This, then, is a personal application of the awareness that is in the consciousness of the seeker after God.

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In the symbolic, or metaphysical sense, the offering of Isaac, like the slaying of Abel, is a foreshadowing of the sacrifice of the Christ.

What, then, is this faith that is indicated? This one knows, when one becomes aware of same; yet may never put it into words nor tell another by words—or acts even—as to what that consciousness of faith is. Yet we may see the shadows of same in what faith has prompted in the experience of others, as it is so well expressed in the seventh of Hebrews, or as given in that God so had faith in man as to give His Son himself, to die—in the flesh; knowing that man must come to the realization—and would—that he, too, must often crucify that of material desire within himself, if he would glorify his better self, or if he would prefer his brother above himself. Or, even as a man, Abraham, the son of faith, the author of faith, offered—or was willing to offer—his only son, his physical heir; knowing that there must be a purpose from that inner voice as to that command.

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The conclusion to this Bible class lesson is provoking and dramatic:

“Taking all the biblical references regarding temptation into consideration, we must believe this was a very crucial period in the history of mankind. This was Satan’s opportunity to deceive Abraham into destroying his own son, and thus thwart God’s plan of salvation. Abraham’s faith was so great in what he believed to be God’s command, Satan was thwarted instead. Through faith, Abraham was able to behold the other sacrifice.

“We can try and delude ourselves by saying there is no evil. If we believe in the record laid down for us, we must realize that Satan is abroad in the earth, seeking to add to his side all who listen to him. It is only those who have faith in God, as Abraham did, who can escape him.

“There comes a time of supreme testing to each soul—Abraham and Isaac, Jesus in the mount.”