Parable Pictures

Abraham and God Talking Overlooking Sodom

“All these things Jesus said to the crowds in parables; indeed, he said nothing to them without a parable.” –Matthew 13:34, ESV

From Genesis to Revelation, God speaks to us in parables. These are pictures of invisible truths that both “reveal” glorious gems to discerning disciples (Mat 13:11,35), and hide these same treasures from “swine” that would trample them in the mud (Mat 7:6; 13:12-15).

I discovered one recently in the eighteenth chapter of Genesis.

Here we find Abraham visited by three “men” (Gen 18:2) that we soon discover to be two angels (Gen 19:1) and the LORD Himself (Gen 18:22). As they depart after a feast (Gen 18:6) and lively conversation amidst uncomfortable laughter (Gen 18:12-15), Abraham “walked out” with them (v.16). The LORD then decides to reveal his plans to Abraham (v.17).

“For I have chosen him, that he may command his children and his household after him to keep the way of the Lord by doing righteousness and justice, so that the Lord may bring to Abraham what he has promised him.” –Genesis 18:19, ESV

The LORD then tells Abraham,

“Because the outcry against Sodom and Gomorrah is great and their sin is very grave, I will go down to see whether they have done altogether according to the outcry that has come to me. And if not, I will know.” –Genesis 18:20-21, ESV

Is it not strange that God says He must “go down” and investigate the things He has heard? Is God revealing His limited eyesight? Is His view from heaven obscured by dark clouds (Job 22:13-14; Psa 10:4-11; 73:11; 94:7)? Certainly NOT! Everything is laid bare before “the eyes of the LORD” (Heb 4:13). Our Creator observes our every step (Job 34:21; Pro 5:21). It is said of Him that God “watches the whole earth carefully” (2Ch 16:9), even from His high throne far above the sky (Job 22:12). Therefore, is not this depiction an unfaithful picture to God’s omniscience?

It is… if we see it incorrectly. Parables are complicated things, easily twisted in our minds, leading us to wrong conclusions if we lean on our own understanding (Pro 3:5). It would be easy enough to walk away from a parable and think God desires us to be dishonest in our money management (Luk 16:8). Or we might assume if we pester God with enough repetitious knocking, He will give in to our demands (Luk 18:4-7). Therefore, we need to look more closely at the passage if we are to see the particular purpose God has for this manifestation.

Let us draw nearer to the Word.

Next, we see the two “men” depart, and Abraham is left “standing before the Lord” (v.22). Notice that Abraham has both the revelation and the opportunity to parlay with God because he “walked” with the LORD and then remained before Him, “drawing near” with his questions. Wisdom only comes to those that follow and wait on the LORD in faith (Jam 1:5-8; Psa 37:7).

“Then Abraham drew near and said, ‘Will you indeed sweep away the righteous with the wicked? Suppose there are fifty righteous within the city. Will you then sweep away the place and not spare it for the fifty righteous who are in it? Far be it from you to do such a thing, to put the righteous to death with the wicked, so that the righteous fare as the wicked! Far be that from you! Shall not the Judge of all the earth do what is just?’” –Genesis 18:23-25, ESV

What does Abraham say to God’s revelation of His plan to wipe out a whole city with fire? “Will you sweep away the righteous with the wicked?” (v.23)—He thinks God unjust. It is clear that Abraham assumes too much to man’s credit, and not enough to God’s. And this, we all do. Perhaps Abraham was overwhelmed with concern for the welfare of his nephew who lived prominently within the wicked city (Gen 19:1), for we are prone to let personal affections cloud our judgment. Regardless, Abraham has forgotten that though God makes a promise to wipe away the wicked (Gen 6:7), He carefully lifts and preserves the righteous high above His wrath (Gen 7:17). “When the storm passes through, the wicked are swept away, but the righteous are an everlasting foundation,” (Pro 10:25).

But in this moment, Abraham already assumes God’s throne has made Him too distant to see the nuances of the individual and will thus unjustly “sweep away the righteous with the wicked.” So, God graciously gives him (and us) a picture (anthropomorphism) of His careful examination. “Not as if there were any thing concerning which God is in doubt; but he is pleased thus to express himself after the manner of men, and to show that he ascertains the criminal’s guilt before he passes sentence,” (Benson Commentary).

God gives Abraham a parable picture of His careful judgment and then allows Abraham to negotiate. While Abraham begins with an appeal of 50 “righteous” souls, he ends with a mere 10. And during the entirety of the discussion, the Lord knows far too well that the righteous numbered “none” (Psa 14:2-3). Yet God graciously heard the unspoken request, and planned to show “compassion” on Lot and his family and spare them (Gen 19:16), a brand plucked from the fire (Zec 3:2) and declared “righteous” (2Pe 2:7) by God’s grace (Rom 3:24; Exo 33:19)—just as He promised (Gen 12:3; 15:6; 19:17,29).

God has not changed His purpose or His trajectory in all this, but Abraham has come to peace (vv.32-33) with God’s plan (v.17). Praise God for His gracious pictures so that we can be at peace with His purposes and be more solid instruments in His will. But may we also use caution in our learning to always take the full counsel of God’s word to heart. Let us always proceed with humility, requesting wisdom, and never let a revelatory picture graciously given to correct one misunderstanding, lead us to wrong assumptions that diminish His grandeur.

The Miner

“On the flinty rock man has set to work with his hand; he has overturned mountains at their bases. He has cut out channels through the rocks; his eyes have spotted every precious thing. He has searched the sources of the rivers, and what was hidden he has brought into the light. “But wisdom—where can it be found? Where is the place of understanding? Mankind does not know its place; it cannot be found in the land of the living.” –Job 28:8-13, NET

The picture Job paints in this passage is of men searching for gold and gemstones. They “overturn mountains” in their quest to find what is precious in their sight, and unearth what has been hidden from the careless gaze of common people. Yet wisdom, “it cannot be found in the land of the living” (NET); “Mortals don’t have a clue where to look” (MSG).

Yet later Job acknowledges:

“God understands the way to it, and he alone knows its place. For he looks to the ends of the earth and observes everything under the heavens. When he made the force of the wind and measured the waters with a gauge, when he imposed a limit for the rain, and a path for the thunderstorm, then he looked at wisdom and assessed its value; he established it and examined it closely. And he said to mankind, ‘The fear of the Lord—that is wisdom, and to turn away from evil is understanding.’” –Job 28:23-28, NET

But Job does not speak of this profound truth (Pro 9:10) with humility and as a comfort, but as a frustrating mystery. He soon reveals his feelings of abandonment as he laments a time prior when “God’s intimate friendship was experienced in my tent, when the Almighty was still with me,” (Job 29:4-5). He even accuses God of remaining silent and uncaring towards his cries (Job 30:20-21). And by God’s later rebuke of him (Job 38:2), Job is obviously not exalting the LORD. He is accusing God of putting the treasure of wisdom beyond reach.

“I cry out to you, but you do not answer me; I stand up, and you only look at me. You have become cruel to me; with the strength of your hand you attack me.” –Job 30:20-21, NET

Yet Elihu, the one true friend, soon corrects these assumptions. He explains that it is not age nor experience where wisdom is acquired, but it is “the breath Almighty that makes [one] understand," (Job 32:7-8). And Elihu claims to have found it (Job 33:33), and that it is the spirit within him that compels him to speak (Job 32:17-18)—which he does. And Elihu starts by explaining that although Job thinks God is cruel and silent, it is Job’s eyes and ears that are the problem.

“For God speaks, the first time in one way, the second time in another, though a person does not perceive it,” (Job 33:14). He speaks in many ways “to turn a person back from the place of corruption, that he may be enlightened with the light of life,” (Job 33:29-30). People may cry out “because of the excess of oppression,” but sadly no one is truly seeking the LORD, asking “Where is God, my Creator, who gives song in the night,” (Job 35:9-10). No, they ask in “arrogance,” and God is deaf to such requests. James puts it another way:

“You do not have because you do not ask; you ask and do not receive because you ask wrongly, so you can spend it on your passions.” –James 4:2b-3, NET

God promises that those who seek Him will be rewarded (Heb 11:6), and He has demonstrated that plainly in creation (Rom 1:19). Yet if we suppress this truth and live contrary to His character (Rom 1:18), we claim there is no profit in pursuing God and walk with the wicked (see Job 21:7-13; 34:7-9). We might not utter such blatantly blasphemous words, but when we forsake His commandments and pursue earthly endeavors, we are saying that there are greater treasures to chase than the LORD (Mal 3:13-15).

So take note, God does not pitch pearls to pigs (Mat 7:6). He hides what is precious from all those that are content to plod along the surface (Job 28:7-8, 21). True wisdom is not like the “wisdom” of this world, easily accessible to any greedy individual willing to scrape up ten easy steps to amassing wealth. Even the most self-seeking of individuals can sit in on a seminar and learn to imitate good behavior.

“The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned.” –1 Corinthians 2:14, NET

See that the landscape of information is endless (Ecc 12:12). If we simply start shoveling, we will never find it, for it is not located “in the land of the living” (Job 28:13). Therefore, one must “sink a shaft” far from where “people live,” (Job 28:4). If God alone “understands the way to it” (Job 28:23)—THE ONE WAY (John 14:6) “in whom are hidden all the treasures of wisdom and knowledge” (Col 2:3)—then we must seek His instructions (Psa 111:10)—in faith (Jam 1:5-6).

Therefore, every swing of the pickaxe must be done in obedient faith (Heb 11:6) upon His word (Pro 2:6; Joh 5:39; 2Ti 3:15-17) if it is to be “effective” (Jam 5:16). Like mining for precious metals, wisdom is not revealed at first strike. Nor is it accessible through heavy machinery or from the work done for us by another. Gold cannot be given in exchange for [this wisdom]” (Job 28:15-16). There is no jewel that could be given to cause one to part with such riches—if He has indeed found it (Pro 8:11). One can only hold such treasures up for others to see (Mat 13:52), instructing them where and how to swing to find their own. For those willing to overturn mountains (Job 28:9), “precious treasures” will be revealed (Job 28:9-10).

So if you find yourself "deficient" (Jam 1:2-4), if you find yourself in agony or confused (ex: Job 3), if you are questioning God or life or salvation (ex: Hab 1:2-4), or perplexed at which path to take (Psa 25:9), humble yourself, pick up the scriptures, and start mining.

The Humble Star

“[After a year of beauty treatments, young virgins selected for the king] would go to the king in the following way: Whatever she asked for would be provided for her to take with her from the harem to the royal palace. In the evening she went, and in the morning she returned to a separate part of the harem, to the authority of Shaashgaz, the king’s eunuch who was overseeing the concubines. She would not go back to the king unless the king was pleased with her and she was requested by name. When it became the turn of Esther … to go to the king, she did not request anything except what Hegai the king’s eunuch, who was overseer of the women, had recommended. Yet Esther met with the approval of all who saw her.” –Esther 2:13-15, NET

Let us be clear. Each of these women would spend a night with the king for his sexual pleasure, going in the “evening,” and leaving “in the morning,” being then moved into the “second harem” of the “concubines,” returning to the king only if he called specifically for her (v.14). The young women here are seen as commodities to consume—a great evil (Mic 3:1-4).

Yet let us take note and examine closely the behavior of sweet Hadassah (v.7) the “star” of the story1. In the face of such evil, she does not rise up in rebellion and gather the young virgins to lead a revolt; nor does she defiantly refuse as queen Vashti did (Est 1:12); nor does she seek to manipulate to maintain some semblance of power and control. She submitted herself to all authority.

The very word “submission” tends to rub abrasively against the self-sovereign values that reign over our culture. We quickly label Esther and the other women as “victims” that “unjustly endured sexual trauma.” Not only would outbursts and manipulative tactics be expected, but such behavior should be applauded as a “righteous rebellion” against unjust tyranny.

Yet I don’t see this supported in the scriptures, but something much more scandalous surfaces. We are subject to “every human institution,” (1Pe 2:13), and obedience to even “cruel” masters “finds favor with God” (1Pe 2:17). Let’s press pause on the king’s injustice, and watch closely how this young woman responds.

Esther may have been granted outward beauty (v.7), but she did not exploit her charm to exert power over others. Instead, she humbled herself to the point of empty; not in self-abasement, but by making her pleasure the duty of honoring others. Notice how she obediently follows Mordecai’s instructions (v.20) and keeps quiet about her lineage (v.10). She does not “take” from the first Harem what looks pleasing to her eyes in retribution (which no doubt many did), but defers to counsel, taking to the palace only what Hegai “recommended” (v.15). She even willingly embraces a womanizing tyrant (v.16), accepting her divine placement (Est 4:14).

While all the other competitors appeared before the king in costumes that temporarily dazzled and covered their ugly self-interest, Esther’s allure was an “unfading beauty of a gentle and quiet spirit, which is so precious to God.” (1Pe 3:4). For only those who humble themselves before God can dress in such attractive humility, able to put the interest of others, even their enemies (Mat 5:44), before their own (Phi 2:1-5). Esther surely shined bright over all her rivals, clothed in an irresistibility that could not to be removed (1Pe 5:5-7). Thus, she gained favor with everyone because of her sweet submission, and was exalted in her humility (Mat 23:12). Ahasuerus was powerless to select anyone else (Pro 21:1).

“The reward for humility and fearing the Lord is riches and honor and life.” –Proverbs 22:4

“And the king loved Esther more than all the other women, and she met with his loving approval more than all the other young women. So he placed the royal high turban on her head and appointed her queen in place of Vashti.” –Esther 2:17

 Let us seek to be clothed in such humility, shining bright with the love of Christ (Col 3:12-17), accepting whatever lot is given to us by our good and loving Heavenly Father, trusting that all is for our good (Rom 8:28). Let us not complain (Phi 2:14) or seek to scheme to promote ourselves by manipulating others, but treat others as more important (Phi 2:3)—even to the point of loving even those that wrong us (Mat 5:44).

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1. The name “Esther” means “star”