Genesis chapter 17 and I would like to read the first eight verses. Genesis 17, beginning at verse one. And when Abram was 90 years old and nine, the Lord appeared to Abram and said unto him, I am the almighty God. Walk before me and be thou perfect. And I will make my covenant between me and thee and will multiply thee exceedingly. And Abram fell on his face, and God talked with him, saying, As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name any more be called Abram, but thy name shall be Abraham. For a father of many nations have I made thee, and I will make thee exceeding fruitful And I will make nations of thee and kings shall come out of thee. And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant. to be a God unto thee and to thy seed after thee. And I will give unto thee and to thy seed after thee the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession. And I will be their God." Notes again, if you would, verse 1. Scripture says, And when Abram was ninety years old and nine, The Lord appeared to Abram and said unto him, I am El Shaddai. That is, I am the almighty God. Walk before me and be thou perfect. Title of my message this afternoon is simply that name of God, El Shaddai. That is the third name by which God has revealed himself to mankind. The first name being Elohim, the second name being Jehovah. Do you know the meaning of this name of God El Shaddai or the implications behind this name? Or more importantly, do you know him as El Shaddai? As a brother mentioned in his comments before the scripture reading, it's one thing to know about God and to know certain facts about him. But that whole realm where there's this personal relationship where you know him as the God that he really is. And that's why one of the concluding verses in that psalm said, those that know thy name will call upon you. And the implication is they will call upon their God for that particular need that they have or calling upon that particular characteristic or attribute that God is. First one says, I am almighty God. If you were to guess what that word almighty meant, you could probably conclude without knowing the actual biblical definition and have a pretty close understanding that it is speaking about his omnipotence and his sovereignty. And all of us probably would easily confessionally or theologically agree with those that definition of this name of God. But in the same way that the psalmist said, behold, thou desire is truth in the inward parts. And in the inward parts, thou shalt know wisdom, truth and familiarity with God becomes real when it impacts us in the inner man. When we are impressed with the reality of it to really know the personality of God. To know him, we notice that in the case of Abram, very often like Abram at this point, there is a corresponding life chapter or life experience or in some way this truth is imparted. That makes it alive. In other words, we can know the names of God, we can know their meanings, but to assimilate it, to have it impact our life. To the point like Abram, where Abram becomes Abraham, it changes him. This requires God in his providence and God in his kindness to to work it out in and through us. Abram, to know El Shaddai, went through many stages of his life before God could reveal himself as El Shaddai. You know that Abram had to get out of his country. He had to separate himself from his father's house and his kindred. He had some experiences in the land of Canaan. He had to go to Egypt. He had to deny that Sarah, his wife, was his wife. And without the promised seed that God promised, he sought it by Hagar, that is, through his own energy, his own schemings. And then he had to hear these words from God himself, and he learns in in, if you will, a self judgment. He understands how the strength of God is manifested or is made perfect in our weakness. So all that just by way of introduction, just to say that we are all learning in in real time facts about God, such as the names of God El Shaddai this afternoon. But really, his truth has to be assimilated into the inward parts, as the psalmist says. Unless this truth takes up residency in our inward parts, they will not change us, they will not affect us. They will not grow was in our relationship with him. So that is my prayer this afternoon that though we are just going through this section of Scripture in forty minutes or so that God by his Holy Spirit would impress upon us sometime in our life. the reality of this revelation that he gives to Abraham. I, Abraham, you failed. Abraham, you've come to the end of yourself. Abraham, I am El Shaddai. I am Almighty God. So, if you look at your outline this afternoon, we have four points. First of all, the context and then the definition of this name. The context will give us some understanding and will help us to better, I believe, grasp that second point, the meaning of El Shaddai. Thirdly, we'll look at where and how this name of God is used. And then lastly, a few practical applications. But I trust and pray that the Holy Spirit actually applies the word to us along the way, because there are applications that his Holy Spirit can make to us before we get to the fourth point. First of all, the context. The context is important because God chose specific times, specific occurrences and specific events to express his nature to mankind, especially when you study the names of God. The first time he reveals himself as El Shaddai. or Jehovah Shalom or whatever the name of God is, there is typically an extra importance or opening up of what that is all about. For example, if I were to ask you about the name Jehovah Jireh. You would instantly remember that that name was first spoken on Mount Moriah when Abraham was called to offer up his son Isaac. God provided a lamb. God's name is revealed as Jehovah Jireh. He would provide. And in that very dramatic scene, God chose that to reveal himself as the God who provides. In the same way here, it is extremely significant that it is in Genesis 17 that God tells Abraham, Abram, that he is El Shaddai. Immediately prior to Genesis 17, Abraham and Sarai were wrestling with God in the sense that God had promised something to them. They thought impossible descendants. They would not only be progenitors, but many nations, Genesis 15 says, would come out from them. and you know they were well past childbearing years. In other words, the promises of God were entirely outside of their ability. Abram, at 86 years old, takes Hagar, his Egyptian handmaiden, to have a son so that Ishmael would come forth, half Egyptian, half Hebrew. Outside of their ability to see God's promise realized, the flesh always has a plan to supplement God's perfect plan. Rather than wait for God's Isaac, they furnish Ishmael. God is not pleased. God is not happy. If you're familiar with the scene, there's 13 years of absolute silence after Ishmael is born. Silence from God for 13 years. Finally, at the beginning of chapter 17, after those 13 years of silence, Abram's 99 years old and the Lord appears to him and says he is El Shaddai. He is almighty. He is revealing to Abram that he does not need Abram's help to fulfill his promises. And God repeats his promises, Abram, you'll be the father of many nations. The everlasting covenant will be established between God himself and Abram. And not just for Abram, but for generations to come. And he would give them the land of Canaan. And he changes Abram's name to Abraham. From Abram, an exalted father, to Abraham, father of a multitude. And similar promises to Sarah also Sarah would become the mother of a multitude of. People, a princess of many. And as you know, Abram fell on his face. He pleaded one more time with God subsequently, which we did not read all that Ishmael might live before you. After all, he's the firstborn. He's the one through whom the promise was to come. But God could not bless Ishmael in this way. Ishmael was not the son that God had promised to Abraham. And that is why God has to introduce himself to Abraham in Genesis chapter 17 as El Shaddai. It's only after much pain. Much questioning of God's motives and promises and providences. waiting silence, taking matters into his own hands, perhaps assuming that ends justify means perhaps misinterpreting God's spiritual truth, presuming upon God. God wanted Abraham to know no matter how hopeless the situation might appear, no matter how impossible it might appear to be, God is almighty. He is the sufficient one. He is enough. He is the almighty God. And he, by definition, is able to carry out his will to the uttermost. His almightiness will be seen in the lives of his people. And he hits Abraham at Abraham's, I believe, most valuable possession. which is his relationship, his covenant relationship with God. And he reiterates the promises and the covenants, I shall continue to be your God, you shall be my people, I will dwell in the midst of you. And within the covenant relationship, Abraham receives this promise of a son. And the promise of numerous descendants But that relationship can only be realized through El Shaddai. It cannot be realized through the will of the flesh. It cannot be realized through the schemes and devices of man. So in this context, in the first place, we see what might appear to be a seeming delay on God's part. And we see Abraham and Sarah's scheme to circumvent their inability. And we see God coming to Abraham and Sarah, reminding them of this covenant. And revealing himself for the first time by this name. How should I? Secondly, what is the meaning of this name El Shaddai? In the Hebrew, the name El Shaddai appears almost 50 times. 30 of those times appear in the book of Job. But the name means almighty, all sufficient, all powerful. And it carries with it the idea of pouring forth blessings or pouring forth judgment or whatever is poured forth or shed forth is derived from his almighty power. The word L, which is often translated and rightly translated God, primarily means might or power, and it's used this way in the scriptures. If you recall Laban's discussion with Jacob, Laban says it's in the power of my hand to do you hurt. It's in the L of my hand to do you hurt when it's applied to God as it often is, it again assumes his power or his strength. The psalmist says it is L that girdeth me with strength. It is L that doest wonders. So this first part of this name L signifies power. The second part of this name should I describes power, but it includes with it the idea of bounty or bountifulness that is shared that is poured forth. R.C. Sproul says this commenting about L should I when God revealed himself by this name to the patriarch in Genesis. He focused on his power, revealing himself as the God who makes and keeps his promises. The realization of his promises was the display of his power. John Calvin said this, commenting on the name El Shaddai. God does not boast of that power which lies concealed within himself, but he boasts of the power which he manifests towards his children. And he does so in order that Abram might derive confidence in him. all mighty, all powerful and a God who sheds forth, who pours forth from that source of power blessings, whether they be spiritual, whether they be temporal. And so how great is El Shaddai? How mighty is El Shaddai? Jeremiah said something that most today would not agree with. Jeremiah said, ah, Lord God, behold, thou hast made the heaven and the earth by thy great power and stretched out arm and note, there is nothing too hard for thee. Jeremiah simply had to look at creation. and realize if God can make and sustain creation, there is absolutely nothing he cannot do by that same creating power. In the very next chapter, God promises a natural born child to an elderly Abraham and Sarah. Sarah, as you know, laughed when she heard this. Remember what God said after she left? God said, is anything too hard for the Lord? I will return to you at the appointed time and now shall have a son. El Shaddai is all powerful. Continuing under this heading of what the name El Shaddai means, I'd like to expand just for a minute on the idea of shedding forth or bestowing or blessing or giving. God's sovereign power, his almightiness must be operative in the lives of his own. There must be this manifestation of power. We're not talking about things that might be termed as charismatic gifts, but we're talking about that New Testament idea of dunamis power in the lives of believers. God is constantly pouring forth or bestowing or giving or shedding abroad or imparting or changing you from one degree of glory to another. He sheds forth his spirits. He says, open your mouth wide and I will fill it. He says, come on to me and drink. In other words, this power is put to the account or available to his people. And so much so, I think, in Abraham's case, it becomes apparent that when Abraham understands this name of God and who God is, he automatically seems to to give himself over more fully to God. The outward sign of circumcision, The giving up of his son later on, willing to sacrifice him. And subsequent acts in his life seem to indicate that he became a changed man. When he understood all mighty God. It's as though he realized he must renounce self, give up on his schemes and actually trust in God, because after all, God was all mighty. He was El Shaddai. He was all powerful. He was able to say to some degree, not my will, but thy will be done in my life. And so that's the meaning of this name El Shaddai. It means all powerful, almighty, able to do exceeding abundantly more than we can ask or think. And the power is coupled with the idea that his power does not stay concealed within himself, but he pours forth, he sheds forth, he bestows He gives, there's this bountifulness that he has in Abram's life. It's going to be the realization now of this promise that he made starting back in Genesis chapter 12, repeated in Genesis chapter 15. Thirdly, where and how is this name used? I think we can further understand this name of God, this nature or this character of God. If we see how it is used in other places. With the patriarchs, mainly, it appears that Jacob, Isaac and Joseph understood this, and whenever they had a particular need that required, as we would say, the power of God, they called upon specifically El Shaddai. When Jacob said, excuse me, when Isaac sent Jacob away to an anagram for a wife. He said, may El Shaddai bless thee and help you find a wife. I'm paraphrasing a little bit. But he understood for his son, Isaac, I can't find you a wife. You cannot find a wife. It has to be El Shaddai to find you that perfect wife. It is El Shaddai who says to Jacob, be fruitful and multiply and I will bless you. It is El Shaddai that Jacob looks to save his children when some of his children were in Egypt. Simeon and Benjamin is required to go there. He could only entrust his kids to El Shaddai. And even when he blessed his sons, when he was ready to die, he asked that El Shaddai, the all powerful God, would bless his kids. But as I mentioned in the outset, 30 of the 50 times roughly are used in the book of Job. You know the story of Job. And if you were to read through the book of Job and mark out God's name in the King James, it comes across as almighty God. You would see the power of God under trials, under afflictions, providing sustaining grace, resolute hope. You would see that in the case of Job, for example, who is going to to to. Be set in this situation where he will prove God's power, where he will lose everything, humanly speaking, he will become a living sacrifice, if you will. And then even pray for those friends of his who who judged him, who criticized him, You will see that it's El Shaddai who is able to sustain him. But what's also interesting is his friends use this name of El Shaddai to prove to Job that he's under the judgment of God. You remember, I said that El Shaddai carries with it the idea of pouring out. Well, God also pours out his judgment, does he not? His judgment power will come from the fact that he is almighty God. Well, these miserable comforters, as Job called them. Misunderstood God's power in the life of Job as a judging power. And they misrepresented God and said God was judging him. Eliphaz idea. The first trend was that God was exercising his power in punishing the wicked. And Job El Shaddai is punishing you because there's some secret sin that you have committed. Bill, dad, the same thing so far talks about the wisdom of God in its power, correctly judging Joe. They all agree that his afflictions, his trials, His sorrows must come from some hidden sin. And they are so spiritually ignorant, they don't see right in front of them the real thing that is happening. It's El Shaddai who is enabling Job to go through these afflictions, these trials. and be sustained by the power of God. Paul said for thy sake we are killed all the day long. Job's friends, much like perhaps friends you have in the Christian world, would seek to automatically with a knee-jerk reflex reaction default to the judgment of God, default to the harshness of God, default to God doing something because, as in this case, there was some secret hidden thing in Job's life. And so they said to Job that they God was either going to crush him, destroy him, ruin him. All the while, God is manifesting his power in the life of Job, sustaining him. God Almighty, El Shaddai. And when Job gets to that point where he is entirely emptied of self, he still has some questions which God does not answer. He comes forth as this shining treasure of God, able to pray for his friends. God fills him by blessing him double as he was before. And all the while, it's El Shaddai not judging him, but sustaining him to show the real power of God in the life of his own. situations and circumstances when there is nothing short of the power of God is needed. It's under this that we understand who God is, who El Shaddai really is. His name, this name is used primarily in the Book of Job, but it is used also through the lives of the patriarchs. Fourthly and lastly, practical applications. What is our response to this tremendous name of God? Well, parenthetically, before we get to these three responses or applications, let me say that obviously the real application of this truth is that we should have within us this drive to know him as El Shaddai. The disclaimer was that we can't just necessarily study names of God and then know him on that level. I really believe, like in the life of Abram, there's this change that has to occur in a life, whether it's a life chapter, a life event, some providence of God. This is how we're changed. But God is El Shaddai, and he did reveal himself to Abraham this way. And there's no reason why we, as the church thousands of years later, could not or should not know him as the Almighty God. Three applications. Number one. God will never ever be satisfied with your Ishmael's. God will never, ever be satisfied with your Ishmael's. The problem with our Ishmael's is that El Shaddai is totally cut out of that picture. Abram would scheme Abram would plan, Abram would wait a certain amount of time and then take matters into his own hands. So it is for us, sometimes I believe, perhaps it is easier to produce an Ishmael than to wait patiently for the Lord. Perhaps there's sometimes a difficulty in discerning the dividing line between God's sovereignty and human responsibility. But attempts to provide God with his own answer. will necessarily fail and it will necessarily result in an increased amount of aggravation, pain, sorrow, waiting, all those things that God wants to get us through to get us to that point of, if you will, starting over with him. Abraham induced more of those negative things upon himself. God has chosen the foolish things of this world to confound the wise. God has chosen the weak things of this world to confound the things that are mighty and the base things of this world which are despised. God has chosen, yea, and the things which are not to bring to not the things that are. Why? So that no flesh should glory in his presence. Abram can only have no purpose to glory in the presence of God when he has become an absolute failure at this critical junction of this everlasting covenant with God when he fails. And now God says. Abram. I am El Shaddai, I am almighty God. I don't want your Ishmael's. Secondly, because God is El Shaddai, absolutely powerful, absolutely sovereign, because he is so, we must walk in obedience before him no matter how difficult it is. Because he is El Shaddai, we must walk in obedience before him, no matter how difficult. Notice the third part of this verse in chapter 17 in verse one. I am almighty God. Walk before me and be thou perfect. There's three parts to this application. Number one, God is absolutely sovereign. That means that God, not man, determines the course of human history. God works it out in his timetable, not ours, and the most spiritual person that we may know, even a modern day Abraham, cannot determine the five W's of church history or world history. God chose Abram when he was dwelling in Ur the Chaldees, living as a pagan. God did not choose Abram's countrymen or his neighbors. He did not choose Abram's father or brothers. He chose Abram. And although he tells Abram that he will bless Ishmael with some material or temporal blessings, God says my covenant will be established with Isaac. It's only when we realize who God is and who man is that we can build a foundation of a life of trust, a life of submission to him. Our pride can only be humbled when we understand that God is God. An understanding of God's sovereignty assures us that God will prevail. And anybody or anything that opposes him will lose. It assures us that in service or labor is not in vain. It enables us to go through trials. It enables us to wait upon the Lord, even if we are waiting for something and we have to wait to the last hour of our earthly life. God is absolutely and completely sovereign. For God to be God, he must be. In too many places today, we are deifying man and demoting God. Secondly, in this application, we must walk in obedience before him. Walk before me and. The way we could understand this is you shall be. Blameless. Blameless does not mean perfection. This word is used to describe both Noah and Job, and though neither one was sinless, they had this integrity, they had this honesty and openness, walking with God, fearing God and not man, obeying him, walking in his ways, learning of him. This idea of walking is used, obviously, in the figurative sense, expressing our daily behavior and conduct. A walk is not a spectacular, fast, quick fix event. It implies a step by step process. But if you walk in the same direction, eventually you will get where you're going. Walk before me that is literally before my face, God says. All of your steps are traced before God himself. God sees all things. God knows all things. Be blameless. You are undoubtedly familiar with the New Testament passages that highlight the same idea. Romans, chapter 12, verse one and two, which I'm sure you know. And we must walk in obedience, no matter how difficult. If we were all honest with ourselves, we would admit sometimes it's a struggle. To be perfectly obedient, sometimes it's a struggle to follow the lamb with or so ever. he goeth. But after Abraham met the Lord. There's no account in Scripture, at least it's not written of him struggling with some of the most difficult things God asked him to do. If Abraham struggled over God's rejection of Ishmael, there's no word in scripture about it. There's no struggle over God's command for him to be circumcised, there's no issue with him struggling or disobeying when God asks him to offer up Isaac. Rather, there was this understanding, as difficult as it may be, God is still sovereign, he is still all powerful. And I cannot put confidence in the flesh. I would rather trust him. He traced through the life of Abraham, he really did not have an easy life. Not an easy life at all. How can we do this? God is sovereign, we we must walk before him obedience, no matter how difficult, how can we do this? Let me give you two thoughts. Number one, we must recover that true thought of the sovereignty of God. If you have a watered down God, if you have a weak God, if you have a cotton candy God. If you have a God of today. Then his actions put to your account will be identical with or commensurate with who he is. But if you understand God for who he is, the supremacy of God, the sovereignty of God, the power of God. Remember when Abraham was told to offer up Isaac and Abraham thought, God is so powerful, I could I could even kill Isaac. And in Hebrews, it says Abraham believed in God would raise him from the dead. I mean, that that is is obedience. To the nth degree, is it not? But he understood God's power, God's sovereignty. He had met El Shaddai. So we need to to have this vision of the sovereignty of God. We also. Enabling us to walk before him in this way. We have the answer in our text. God revealed himself as El Shaddai, omnipotent, powerful God who is able to help us, to make us, to encourage us to walk in a manner that is pleasing to him. He is El Shaddai. He is able to meet all of those needs and desires and attempts to walk in the path in which you should go. You cannot live a supernatural life in your own strength. But God can live it through you, if you will, as El Shaddai. unbelief or trusting self or excusing because of circumstances or second causes. All these things will derail, distract, weaken your faith. Remember what he told Abram, he was going to do things that Abram had already given up on. Have you ever given up on a walk of holiness? Have you ever given up on a stellar Christian life? Abraham had given up and had taken matters into his own hands. And God says, no, no, I am El Shaddai. I am now going to show you what happens in your life if my power flows through me, if you will, and I start to manifest my working in your life. Thirdly, and finally, obedience. So there's been a progression in these applications. Number one, get rid of the Ishmael's. Number two, walk in obedience. And now number three, obedience leads to greater true knowledge of God. Abraham knew theologically and experimentally that God was, in fact, almighty God. And we must know him the same way if we would have a greater true knowledge of God. This whole idea was repeated by Jesus. He said, if any man will do God's will. He shall know of the doctrine Whether it be of God or whether I speak of myself. Jesus said, if any man will do God's will, what is God's will walk before him and be blameless that he will know. The Greek word is a word that goes beyond just knowing facts and figures. It's a word of knowledge that describes the knowledge of a husband and wife, intimate knowledge. He will know in the inward parts of the doctrine that is of the stabilizing truth of God's word of the reality. He will know whether it be of God or whether I speak of myself. If we seek to be self-centered, we'll neither own ourselves. If you seek to save your life, you're what? You'll lose it. But if we seek to lose ourselves in God, You will find yourself, dear friend, knowing him and like Abraham, whose chief possession was his covenant relationship with the Lord. You will see that being fructified. blessed, growing, and you'll see the reality of it. May God be pleased to reveal himself to each one of us as almighty God. El Shaddai. Let's pray. Father, we thank you for your word that is a revelation of who you are. And we pray, Father, that you would reveal yourself to us. Not just with Bible knowledge, which is good, not just with truth and doctrine, which is good, which we must have, we must know. But father, on that deeper level, that that personal relationship level. We pray that we would know you as El Shaddai, all mighty God, the God who blesses. The God who provides, who imparts, who sheds forth. And, Father, as those, though perhaps not on a par with Abraham, yet, Father, as those who are inhabited by thy Holy Spirit, that we would be a people like Abraham who would live out the rest of our days giving glory to you. Help us to be that kind of a people, for we ask it in Jesus' name.