Abraham.
by Hamilton Smith.
Contents
Foreword
On the Other Side of the River
The Call of God
Faith and Unbelief
Refusing and Choosing
Victory and Defeat
Sonship and Inheritance
The Flesh and the Law
The Almighty God and the Everlasting Covenant
Blessings and Privileges
Friendship With the World
The Works of the Flesh
The Birth of the Heir
The Offering Up of Isaac
The Death of Sarah
The Call of Rebekah
Foreword
It would hardly be possible to overestimate the importance of a knowledge of God's dealings with Abraham and his seed for a proper understanding of the Bible. To him the Lord said, "I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed" (Gen. 12: 3). From Galatians 3: 16 we learn that that seed was "Christ," and in Him alone are all the blessings of the covenant realized.
Abraham is also one of the most interesting characters of Bible history. There are few people mentioned so frequently in the Scriptures. Concordance pages show that besides the many, many places where his name appears in the Old Testament, he is mentioned more than seventy times in eleven books in the New Testament. He has the distinction of being called "The Friend of God" (James 2: 23 ).
To fit Abraham for the place God had purposed for him, the God of glory appeared to him (Acts 7: 2) and gave him wondrous visions — visions of the Lord Jesus (John 8: 56) and visions of a heavenly city "which hath foundations, whose builder and maker is God" (Heb. 11: 10).
The practical lessons we learn from his life are emphasized in Mr. Hamilton Smith's book — Abraham, the Friend of God. We trust it may be blessed of the Lord as have been his former books, including those on Joseph, Elijah and Elisha.
The Publishers February, 1957
The God of Abraham praise,
Who reigns enthroned above;
Ancient of everlasting days
And God of love:
Jehovah, great I AM,
By earth and heaven confessed,
I bow and bless the sacred Name,
Forever blessed.
The God of Abraham praise
At whose supreme command
From earth I rise to seek my joys
At His right hand.
He calls me to forsake
Earth's wisdom, fame and power,
And Him my only portion make,
My shield and tower.
The God of Abraham praise,
Whose all-sufficient grace
Shall guide me all my pilgrim days,
In all my ways.
He calls a worm His friend,
He calls Himself my God,
And He shall save me to the end,
Through Jesus' blood.
He by Himself hath sworn,
I on His oath depend,
I shall, on eagle wings upborne,
To heaven ascend:
I shall behold His face,
I shall His power adore)
And sing the wonders of His grace
For evermore.
— T.Oliver.
On the Other Side of the River
Genesis 11: 27-30
To understand and profit by the history of Abraham it is necessary to realize the character of the world in which he lived, and from which he was called.
The Background of His Life
The Apostle Peter refers to the time before the flood as "the world that then was." The Apostle Paul speaks of "this present evil world" (Gal. 1: 4); and finally, he speaks of "the world to come" — "the Millennial world" (Heb. 2: 5). There is, then, the world that then was, the world that now is, and the world to come.
The world before the flood was ruined at the fall, and became utterly lawless. For sixteen hundred and fifty years God bore with the increasing wickedness of men, until the whole world having become corrupt before God and filled with violence, judgment fell and "the world that then was, being overflowed with water, perished" (2 Peter 3: 6).
After the flood the world that now is had its commencement. It was marked by entirely new elements. Government was introduced so that, in the mercy of God, wickedness should not go unpunished. Man was made responsible to curb evil by exercising judgment on the wicked. Noah was told, "whoso sheddeth man's blood, by man shall his blood be shed." But as man had failed in innocence and ruined the world before the flood, so man failed in government and ruined the present world. As ever, when man is set in responsibility, he fails, and that from the outset. Noah, who was set to govern, fails to govern himself. He gets drunk and is mocked by his son. In the main these things, alas, have ever marked the government of the world. Those put in authority fail to govern, and those in opposition mock at their failure. Moreover, we see that, as time passes, men misuse government to exalt themselves, and act in independence of God. They say, "Let us build us a city . . . and let us make us a name." Finally the world became apostate and fell into idolatry, for we read, "Thus saith the Lord God of Israel, Your fathers dwelt on the other side of the river [Euphrates] in the old time, even Terah, the father of Abraham, the father of Nahor: and they served other gods " (Joshua 24: 2).
As a restraint upon man's evil, the world was separated into different families, with distinct nationalities, and divers tongues.
Such then, was the commencement, and such the character of the present evil world which is fast ripening for judgment. A world in which government is constituted by God, but ruined in the hands of men, who act independently of God, exalt themselves and finally apostatize from God, falling into idolatry.
The Turning Point in His Life
For over four hundred years God bore with this world and then the God of glory appears to a man on earth and commences to act on an entirely new principle — that of the sovereign call of God. It does not set aside the government of the world; it makes no suggestion as to improving or reforming the world, or correcting its evil. It leaves the world just as it is, but it asserts God's paramount claim upon an individual, who is elected in sovereign grace, and called out of the world.
We cannot but realize the importance of this great truth, when we see from the New Testament that it is still the principle on which God is acting today. The Church is entirely composed of individuals that are called by grace. The Apostle Paul clearly states that God has not only "saved us" but also "called us"; and that this calling is "an holy calling . . . according to His own purpose" (2 Tim. 1: 9). Again, in his epistle to the Romans we are reminded that believers are "the called according to His purpose" (Rom. 8: 28). So in writing to the Hebrew believers, the Apostle appeals to them as "partakers of the heavenly calling" (Heb. 3 :1). The Apostle Peter tells us we are "called . . . out of darkness into His marvellous light," and, he adds, "the God of all grace . . . hath called us unto His eternal glory" (1 Peter 2: 9; 1 Peter 5: 10).
It is clear then that believers are not only "saved" but "called." Naturally the first concern of an anxious soul is, like the jailer of old, "What must I do to be saved?" Having found salvation through faith in Christ and His finished work, we are too often content to rest in the knowledge that our sins are forgiven and that we are sheltered from judgment and saved from hell. We are slow to see that the same gospel that brings the good news of salvation from judgment proclaims the call of God to the glory of Christ. The Apostle can not only say to the Thessalonian believers that "God hath from the beginning chosen you to salvation," but immediately adds that "He called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ" (2 Thess. 2: 13, 14).
These different passages clearly show that if God calls us it is because He has a purpose in His heart which He desires to gratify. Moreover we learn that the "call" involves that we are called out of one world lying in darkness, or ignorance of God, to come into the marvellous light of all that God has purposed for Christ in another world. Further, if we are called to heaven, it is that we may obtain the glory of our Lord Jesus Christ. The prize of the calling on high is to be with Christ and like Christ.
Our Interest in His Life
These then are some of the blessed truths that are connected with the call of God and illustrated in the life of Abraham. The practical importance of the story of Abraham's life lies in the fact that this great truth of the calling of God is brought before us, not by a doctrinal statement, but as exhibited in the life of a man of like passions with ourselves, and therefore in a way that the simplest can understand.
What powerful, mighty Voice, so near,
Calls me from earth apart —
Reaches with tones so still, so clear,
From th'unseen world my heart?
'Tis solemn: yet it draws with power
And sweetness yet unknown:
It speaks the language of an hour
When earth's forever gone.
It soothes, yet solemnizes all!
What yet of nature is,
Lies silent, though the heavenly call;
No earthly voice like His.
'Tis He. Yes, yes; no other sound
Could move my heart like this:
The voice of Him that earlier bound
Through grace this heart to His.
In other accents now, 'tis true,
Than once my spirit woke,
Through life and peace, through which it grew
Under His gracious yoke.
Blest Lord, Thou speak'st, 'twas erst Thy voice
That led my heart to Thee —
That drew me to that better choice
Where grace has set me free!
Then wouldst Thou that I should rejoice,
And walk by faith below —
Enough, that I had heard Thy voice,
And learnt Thy love's deep woe.
Thy glory, Lord — this living waste
Thenceforth no rest can give:
My path was one with earnest haste,
Lord, in Thy rest to live.
Yes! then 'twas faith — Thy Word: but now
Thyself my soul draw'st nigh —
My soul with nearer thoughts to bow
Of brighter worlds on high.
And oh! how all that eye could see
To others now belongs!
The eternal home's enough to me —
My soul's eternal songs.
For Thou art near: Thou call'st me now
In love I long have known,
While waiting on Thy will below —
Till Thou my hopes shouldst crown.
And Thou wouldst have me soon with Thee;
Thou, Lord, my portion art:
Thou hast revealed Thyself to me —
Thy nature to my heart!
My happiness, O Lord, with Thee
Is long laid up in store,
For that bless'd day when Thee I'd see.
And conflict all be o'er.
Yes! love divine in Thee I know;
The Father's glories soon
Shall burst upon my ravished view —
Thyself my eternal crown!
Thou makest me brighter hopes to prove,
Because nearer Thou art;
With secrets of eternal love
Thou fillest my longing heart.
How shall I leave Thee, Lord?
This joy is from Thyself: it is
My brightest hope without alloy,
My pure, eternal bliss.
With Thee, O Lord, I all things have, —
Unclouded joy divine
In Thee, who first these "all things" gave
Forever to be mine.
Yet I will wait, in labour still
In Thy blest service here:
What Thou hast given me to fulfil
Thy will — to me is dear!
I well can wait! Thou waitest yet,
The word of that dread hour,
Which shall Thy foes forever set
As footstools of Thy power.
Yet, Lord! were once Thy will fulfilled,
How better far with Thee,
With Thee, my joy, my strength, my shield,
In cloudless light to be?
O endless joy! how shall my heart
Thy riches all unfold:
Or tell the grace that gave me part,
In bliss no tongue hath told?
Lord! Let me wait for Thee alone:
My life be only this —
To serve Thee here on earth, unknown;
Then share Thy heavenly bliss.
The Call of God
Genesis 11: 31 to Genesis 12: 3
In the first portion of the life of Abraham there passes before us the path of faith that answers to the call of God; the hindrances to the path; the faith that takes the path; and the blessings in the path as well as the failure, temptations, and conflicts in the path.
THE CHARACTER OF THE CALL
A Divine Call
The first great truth we learn in the opening portion of Abraham's history is the blessed character of the call of God. From Stephen's address, recorded in Acts 7, we learn that "the God of glory appeared unto our father Abraham, when he was in Mesopotamia." Here then we discover that which distinguishes the call from every other call, it comes from God — the God of glory. In this world with its cities and towers reaching up to heaven here is nothing that speaks of God, but only that which exalts and displays the glory of man. "The God of glory" speaks of another scene in which there is nothing of man but everything that displays God. This is the God who, in wonderful grace appears to a man who was living in a world estranged from God and sunk in idolatry. It is then the glory of the One that appears to Abraham that gives such importance to the call, and gives faith its authority and power to answer to the call.
A Separating Call
Secondly, we learn that the call is a separating call. The word to Abraham is, "Get thee out of thy country, and from thy kindred, and from thy father's house." Abraham is not told to remain in the city of Ur and deal with man's wickedness, or attempt to improve its social condition, or reform its domestic ways, or attempt to make it a better and a brighter world. He is called to come out of it in every form. He is to leave the political world - "thy country"; the social world — "thy kindred," and the family world — "thy father's house."
The call today is no less definite. The world around us is a world that has the form of godliness without the power - the world of corrupt Christendom; and the Epistle that tells us that we are partakers of the heavenly calling exhorts us to separate from its corruption. We are to "Go forth therefore unto Him [Jesus] without the camp, bearing His reproach" (Heb. 13: 13). It is not that we are to despise government — it is still God's appointment. Nor can we neglect family ties — they are ordered of God. Nor are we to cease to be courteous, and kind, and do good to all men as we have opportunity. But, as believers we are called from taking part in political activities of the world, the social round, and the whole sphere in which unconverted members of our families find their pleasure without God. We are not asked to reform the world or seek to improve its condition, but to come out from it. The word is still, "Come out from among them and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty" (2 Cor. 6: 17, 18).
An Assuring Call
Thirdly, if the call of God separates Abraham from this present world, it is in view of bringing into another world "a land," that God says, "I will show thee." If the God of glory appears to Abraham it is in order to bring Abraham into the glory of God. Thus the wonderful address of Stephen that commences with the God of glory appearing to a man on earth, ends with a Man appearing in the glory of God in heaven. In closing his address, Stephen looks up stedfastly into heaven and sees the glory of God, and Jesus standing on the right hand of God, and he says, "Behold, I see the heavens opened, and the Son of Man standing on the right hand of God." Looking upon Christ in the glory we see the wonderful purpose that God has in His heart when He calls us out of this present world. He has called us to glory, to be like Christ and with Christ in a scene where everything speaks of God and all that He is in the infinite love of His heart.
God does not say to Abraham, "If you answer to the call I will immediately give you possession of the land," but God says, "I will show thee the land." So God gives us with Stephen, if we answer to His call, to see the King in His beauty and the land that is very far off. We look up and see Christ in the glory.
An Advantageous Call
Fourthly, there is great present blessing for the one who answers to the call. As separated from this present evil world, God says to Abraham, "I will make of thee a great nation, and I will bless thee, and make thy name great." The men of this world seek to make a great name for themselves; they say, "Let us make us a name." But God says to the separated man, "I will bless thee and make thy name great."
The tendency of our natural hearts is always to seek to make a name for ourselves, and the flesh will seize upon anything, even the things of God, to exalt itself. This tendency was seen even among the disciples of the Lord when they had a strife as to which of them should be accounted the greatest.
The scattering of man at Babel, and the divisions of Christendom, as well as every strife among the people of God, can be traced to this one root — the vanity of the flesh seeking to make itself great.
The lowly mind of the Lord Jesus was to make Himself of no reputation. "Wherefore God also hath highly exalted Him and given Him a Name which is above every name." God has made His Name great, and to the one that has His lowly mind and follows Him outside the camp in answer to the call, God says, "I will make thy name great." God can make a much greater name for the believer in His world of glory than we can make for ourselves in this present evil world.
If honestly confessed, it would be found that the true motive for many remaining in a false position, is the secret desire to be great, and thus they shrink from the path of obscurity outside the religious world of the day. Can we not see in Scripture, as in daily experience, that those who have been spiritually great among the people of God have ever been separated men — men who have answered to the call of God; while any departure from the separated path has led to the loss of influence and all true spiritual greatness among the people of God.
A Beneficial Call
Fifthly, God says to Abraham, "Thou shalt be a blessing." In the outside path, not only would Abraham, himself be blessed, but, he would be a blessing to others. We do well to mark the import of these words. How often a believer remains in an association which he would admit is not according to the Word of God on the plea that he will be more useful to others than in the outside place of separation. However, God does not say to Abraham, "If you stop in Ur of the Chaldees, or in the halfway house It Haran you will be a blessing," but, answering to God's call he is told, "Thou shalt be a blessing."
A Preserving Call
Sixthly, Abraham is told that in the outside place he would have the preserving care of God. He may indeed have to face opposition and trial, for it is ever true that 'he that departeth from evil maketh himself a prey" (Isa. 59: 15), but God says to the separated man, "I will bless thee, and curse him that curseth thee." The separated man is preserved from many a trial that overtakes the believer who remains in association with the world. The mercy of the Lord saved Lot from the doom of Sodom, but, in that false association he lost everything — wife, children, wealth, and name.
An Effectual Call
Seventhly, acting in faith in God's word Abraham is old, "In thee shall all families of the earth be blessed." Me know the use that the Spirit of God makes of this promise. He says, "The scripture foreseeing that God would justify the heathen on the principle of faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed" (Gal. 3: 8). Abraham did not, and could not foresee the far reaching effect of the principle of faith on which he acted in answering to the call of God, but God foresaw that it was the one way of blessing for all the families of the earth. So now in our little measure, none but God can foresee the far reaching effect in blessing for others that may result from one soul that in simple and whole-hearted faith, answers to the call of God.
The Hindrance to Answering the Call of God
We have seen the blessed promises that are connected with the call of God, and we shall learn how faith responds to the call. First, however, in this deeply instructive history, we are permitted to see how often the man of faith may be hindered for a time from answering to the call.
From Stephen's address, recorded in Acts 7, we learn that the call came to Abraham, "when he was in Mesopotamia, before he dwelt in Charran." In answering to this call he is hindered by the ties of nature. The call came to Abraham, but nature apparently can at times profess great zeal in answering to the call, and even take the lead, for we read, "Terah took Abram . . . and went forth from Ur of the Chaldees, to go into the land of Canaan." Nature may essay to tread the path of faith, and, at the start, do the right thing with the best of intentions; but in its self-confidence nature always undertakes to do more than it has the power to accomplish. Thus it comes to pass that while Terah leaves Ur "to go to the land of Canaan," he never reaches the land. Nature stops halfway at Haran, and there he dwells to the day of his death.
But what of Abraham, the man of God? For a time he allows himself to be hindered from fully obeying the call of God. It was not simply that his father was with him but he allows himself to be led by his father, as we read, "Terah took Abram." The result being that he stops short of the land to which he is called. So we read, in Stephen's address, he came "out of the land of the Chaldeans, and dwelt in Charran: and from thence, when his father was dead, he removed into this land."
How many of us have been hindered for a time from taking the separate path, consistent with the call of God, by some loved relative. The call reaches the believer; he acknowledges the truth, but delays to answer to it because some near relative is not prepared for the outside place. The soul clings to the hope that by waiting a little the relative will be brought to see the call, and then both can act together. Faith, however, cannot lift nature up to its own level, though, alas, nature can drag down and hinder the man of faith. Many pleas can be raised to excuse this halfway halt, but in reality it is putting the claims of nature above the call of God. Then, as in Abram's history, God may have to roll death into the family circle and remove the one that we allowed to hinder us in obeying God's call. Thus it was not until his Father was dead that Abram fully answered to the call of God.
To walk with God! Oh fellowship Divine!
Man's highest state on earth — Lord, be It mine!
With Thee may I a close communion hold,
To Thee the deep recesses of my heart unfold:
Yes, tell Thee all — each weary care and grief
Into Thy bosom pour, till there I find relief.
Oh! let me walk with Thee, Thou Mighty One!
Lean on Thine arm, and trust Thy love alone;
With Thee hold converse sweet, where'er I go;
Thy smile of love my highest bliss below;
With Thee transact life's business, doing all
With single aim for Thee, as Thou dost call.
My every comfort at Thy hand receive,
My every talent to Thy glory give.
Thy counsel seek in every trying hour,
In all my weakness trust Thy mighty power.
Oh! may this high companionship be mine
And all my life by its reflection shine.
My great, my wise, my never-failing Friend,
Whose love no change can know, no turn, no end!
My Saviour-God! Who gav'st Thy life for me,
Let nothing come between my heart and Thee!
From Thee no thought, no secret would I keep,
But on Thy breast my tears of anguish weep.
My every wound to Thee I take to heal,
For Thou art touched with every pang I feel
In Thee, and Thee alone, I now confide
And Thee I'd follow, as my Lord and Guide.
Thy Holy Spirit for my guide and guest.
Whate'er my lot, I must be safe and blest.
Wash'd in Thy blood, from all my guilt made clean,
I in Thy righteousness alone am seen:
Thy home, my home — Thy God and Father mine!
Dead to the world — my life is hid with Thine;
Its lightest honours fade before my view —
Its pleasures, I can trample on them too.
With Thee, by faith I walk in crowds alone,
Making to Thee my wants and wishes known:
Drawing from Thee my daily strength in prayer,
Finding Thine arm sustains me everywhere:
While through the clouds of sin and woe, the light
Of coming glory shines more sweetly bright;
And this my daily boast, my aim, my end,
That my Redeemer is my God — my Friend!
Faith and Unbelief
Genesis 12: 4-20
Abraham has been set free from the ties of nature, though at the painful cost of death coming into the family circle. After his father was removed by death, Abraham obeys the call, as we read, "So Abram departed as the LORD had spoken unto him."
He takes Lot, his nephew, with him, and Lot, with his worldly-mindedness, will prove an encumbrance to him. In the case of his father, Abram who was called allowed nature to lead, for "Terah took Abram," and this became a deadly hindrance. In the case of the nephew, Abram takes the lead, for we read "Abram took... Lot," and therefore, while this may become a weight, it cannot hinder faith answering to the call.
When nature took the lead, we read, "They went forth. . . from Ur of the Chaldees, to go into the land of Canaan." But they never reach the land under the leading of Terah. Now, when faith takes the lead we gain read, "They went forth to go into the land of Canaan; and into the land of Canaan they came" v. 5).
A Contrast
Arriving in Canaan, they find "the Canaanite was then in the land." This is deeply significant. Of Abraham, God had said, "I will bless thee." Of Canaan, God had said, "Cursed be Canaan." If God brings Abraham — the man of blessing — into the land of promise, he at once discovers that the Devil has already brought into that very land the man of the curse. In this way the Devil seeks to thwart the purpose of God, and hinder the man of faith from entering into possession of the land.
A Comparison
So with the Christian, he is called out of the present world, he is a partaker of the heavenly calling, he is blessed with all spiritual blessings in heavenly places. But, answering to the call and leaving the world, he finds that he is opposed by "spiritual wickedness in high places" (Eph. 6: 12). The believer that seeks to enter into his spiritual blessings will find there is arrayed against him spiritual wickedness seeking to prevent him taking the heavenly ground that is the only true and proper portion of the Church.
For Abraham, Ur of the Chaldees was in the past; the possession of the land was yet future. In the meantime he had neither the world that he had left, nor the better world to which he was going. This, too, is the position of the Christian who answers to the call of God. He has left this present evil world and he has not yet reached the world to come.
What then, we may ask, is the portion of the one who answers to the call, and what will sustain him in this outside position? Here the story of Abram is rich with instruction and encouragement.
Obedience of Faith
First, be it noted, that the great principle on which Abraham acted was the principle of faith. Obviously, if he has left one world, and has not reached the other, he has nothing for natural sight. It is not that he did not see, but, what he saw was by faith. Thus we read, "By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed"; and, again; "By faith he sojourned in the land of promise." He, and his, lived by faith, and finally we read, "These all died in faith" (Heb. 11: 8, 9, 13).
Path of Faith
Secondly, answering to the call of God on the principle of faith, Abraham, and those with him, became 'strangers and pilgrims." As the Holy Spirit, in the New Testament, can say of them, they "confessed that they were strangers and pilgrims on the earth" (Heb. 11: 13). This comes before us very strikingly in his history. In Haran, where Abraham was detained for a time, we read, he "dwelt there"; but, arrived in the land, we read he "pitched his tent" as one that had no certain dwelling place. Moreover, we read that he "passed through the land." As a stranger he had but a tent in his world; as a pilgrim he was passing through to another world.
Portion of Faith
Thirdly, we learn what sustained Abraham in this pilgrim path. We are told, "The LORD appeared unto Abram, and said, Unto thy seed will I give this land." Mark well these two things. First, the twice repeated statement "the LORD appeared" unto him; secondly the land is set before him as a future possession. He sees the King in His beauty and the land that is very far off. He pursued his journey as a stranger and a pilgrim in the light of the glory of the God who had called him, and the blessedness of the land to which he was going. So we read in the New Testament, "He looked for a city which hath foundations," and again, He looked for "a better country, that is, an heavenly" (Heb. 11 :10, 16).
Nor is it otherwise with ourselves. It is only as we have Christ Himself before us in His glory, and the blessedness of the heavenly home to which we are going that we shall, in any little measure, bear the stranger and pilgrim character. It is not enough to know the doctrine of Christ, and that heaven lies before us at the end of the journey, but, like the Apostle, the desire of each heart should be, "That I may know Him," and "apprehend that for which also I am apprehended of Christ Jesus" (Phil. 3: 10, 12).
Taking a place outside this world in answer to the call, it is possible to grow in personal acquaintance with the Lord Himself, for He has said, "He that hath My commandments, and keepeth them, he it is that loveth Me: and he that loveth Me shall be loved of My Father, and I will love him, and will manifest Myself to him."
Response of Faith
Fourthly, After the LORD appeared to Abraham, we immediately read, "There builded he an altar." This surely speaks of worship. In the Epistle to the Hebrews those who "go forth" unto Christ without the camp, not only take up their pilgrim character, as having no continuing city, but they become worshippers who "offer the sacrifice of praise to God continually" (Heb. 13: 13-1 5).
Abraham not only realized something of the glory of the land in the far future, but he caught a glimpse of the glory of the One that had appeared to him. The gift of the land might well call forth his thanksgiving, but the blessedness of the Giver made him a worshipper. It is ever thus, for worship is the outflow of a heart that is filled with the glory of the Person we adore.
Resource of Faith
Fifthly, Abraham "called upon the Name of the LORD." This speaks of dependence upon the Lord. Whatever his needs, whatever the privations of his pilgrim journey, whatever opposition he may have to meet, whatever temptations might cross his path, he had an unfailing resource — he could call upon the Name of the Lord.
In every day of difficulty the godly find their resource in the Lord. In the day of ruin before the flood there were those who, like Cain, "went out from the presence of the LORD"; but, there were also the godly who "began. . . to call upon the Name of the LORD" (Gen. 4: 16, 26). So in the dark days of Malachi the godly found their resource in the LORD, for we read, they "thought upon His Name" (Mal. 3: 16). In the early days of the Church, believers were known as those who "called on this Name" (Acts 9: 21). In the midst of their persecutions it was to the Lord that they turned. And in the midst of the ruin of these last days, we are assured that there will be still those "that call on the Lord out of a pure heart" (2 Tim. 2: 22).
However striking the faith of Abraham, we are made to realize that he is a man of like passions with ourselves. No one takes the path of faith without being tested. The test is allowed to discover, on the one hand our weakness, and on the other the grace and faithfulness of God.
The Faithlessness of Abraham
In Abraham's history the test came in the form of a famine. It was a severe test for "the famine was grievous in the land." If the LORD allows the famine, the LORD can surely meet the needs of His own in the famine. However, under the pressure of his need, Abraham allows the circumstances to come between his soul and the LORD. Instead of calling upon the LORD, he followed the dictates of mere reason, or common sense, and, for a time, stepped out of the path of faith and "went down into Egypt." Instead of counting upon God to sustain him he goes down to the world for help.
Having taken this false step, he finds, that though his immediate needs are met, he is faced with fresh difficulties occasioned by his false position. He fears that he will be killed in order to satisfy the lusts of Egypt.
Having taken a position in which he can no longer count upon God to preserve him, he is left to his own resources to meet this fresh difficulty. Left to his own devices he sinks below the level of the world and acts a lie. With this equivocation he seeks to protect himself at the expense of his wife.
Unbelief, carrying its own judgment, constantly leads into the very evil, one seeks to avoid. As it has been said, "The sons of men would build a tower lest they should be scattered abroad, and the Lord scattered them because they built it. Abram, fearing lest Pharaoh should take his wife, says she is his sister (as if God would not preserve him), and therefore Pharaoh takes her into his house" (J.N.D.). So again, at a later day in similar circumstances, Elimelech leaves the land of God in order to escape the fear of death by famine, only to find that death awaits him in the land of Moab (Ruth 1 :1-3).
Abraham finds indeed, by this false step, relief from his immediate need, and even acquires riches, but at what a cost. For, in Egypt, he can pitch no tent and raise no altar, nor call upon the Name of the LORD.
The Faithfulness of Abraham's God
Yet, in spite of all failure, God is faithful to His own. The gifts and calling of God are without repentance. God does not give up His people when they break down. He acts on our behalf, though in His governmental ways we have to suffer for our folly. Thus it was that God acted on behalf of his failing servant. So we read, "the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram's wife."
In result, when the deceit is discovered, Abraham is dismissed by the world, for, Pharaoh says, "Behold thy wife, take her, and go thy way." And Pharaoh takes care that he does go, for he "commanded his men concerning him: and they sent him away, and his wife, and all that he had." Alas, when the world dismisses the people of God, not because of their faithful witness to God, but, because of their own shameful conduct!
Thus, in the goodness of God, His poor servant is set free from a false position, but not without reproach and shame.
Lord Jesus, Thou who only art
The endless source of purest joy,
Oh! come and fill this longing heart;
May nought but Thee my thoughts employ.
Teach me on Thee to fix my eye,
For none but Thee can satisfy.
The joys of earth can never fill
The heart that's tasted of Thy love;
No portion would I seek until
I reign with Thee, my Lord, above,
When I shall gaze upon Thy face
And know more fully all Thy grace.
When from Thy radiant throne on high
Thou didst my fall and ruin see,
Thou cam'st on earth for me to die,
That I might share that throne with Thee.
Loved with an everlasting love,
My hopes, my joys are all above.
Oh, what is all that earth can give?
I'm called to share in God's own joy.
Dead to the world, in Thee I live,
In Thee I've bliss without alloy:
Well may I earthly things resign;
"All things" are mine, and I am Thine!
Till Thou shalt come to take me home,
Be this my one ambition, Lord,
Self, sin, the world, to overcome,
Fast clinging to Thy faithful Word:
More of Thyself each day to know,
And more into Thine image grow.
Refusing and Choosing
Genesis 13
The reality of Abraham's restoration to the path of faith is speedily put to the test. Circumstances arise that manifest he is once again living in the light of the heavenly country, and can therefore afford to refuse the well-watered plain that is chosen by his worldly-minded nephew.
Recovery from Failure
Abraham has been dismissed from Egypt. Where he goes is a matter of indifference to the world. Abraham however, was a true man of faith, though, like ourselves, he at times breaks down in the path of faith. Having tasted the blessedness of the outside place, nothing will satisfy his soul but getting back into the place of blessing from which his feet had strayed. So we read, "Abram went up out of the land of Egypt. . . into the south . . . and he went on his journeys from the south even to Bethel, unto the place where his tent had been . . . unto the place of the altar."
As with every truly restored soul he retraces his path step by step until, once again, he is found in his stranger and pilgrim character with his tent, as a worshipper with his altar, and as a dependent man calling upon the Name of the Lord.
Result of Failure
The restoration of Abraham is complete; but the result of Abraham's failure is seen in others. A saint never fails without affecting others for evil, though he himself may be restored. The effect of his failure upon Lot at once comes to light. In Terah we have seen the man of nature who can make a fair profession, but cannot take the path of faith that leads outside the world. In Abraham, we have seen the man of faith who, acting according to the word of the LORD, takes the outside place, though at times he may fail in this path. In Lot we see a true believer, who takes the outside place, not in faith in God, but under the influence of man. Already we have read that when Abraham departed from Haran, "Lot went with him" (Gen. 12: 4). Again, when Abraham went up out of Egypt, we read, "Lot went with him" (Gen. 13: 1). Now, for the third time Lot is described as the man "which went with Abram."
Lot represents a large class who take up a right position outside the world, but do so under the influence of a friend or relative rather than from personal exercise and faith in God. From the beginning of his path Lot was characterized by walking in the light of another. Alas! in different ways, and measures, how often we may, like Lot, act with those who have faith without having it ourselves, only to find that we shall not stand when tried by temptation.
When the test comes, believers who walk in the light of another will break down and give up a path which has no attraction for the flesh, about which they never had any exercise, and for which they have no personal faith.
The Snare of Riches
How often, too, the test today takes the form that it did in the story of Abraham and Lot. As we read, "there was strife." We learn further that the immediate cause of the strife was their possessions. We do well to notice the twice-repeated statement that they were not able to dwell together, and the deeply significant cause of the division, "for their substance was great." How often, since then, believers have been divided by jealousy of one another's spiritual gifts or temporal riches. The abuse of spiritual gifts was a source of division in the assembly at Corinth. The apostle can say to this assembly, "In everything ye are enriched by Him, in all utterance and in all knowledge." But these very riches became a cause of strife and division, for, says the apostle, "There is among you envying and strife, and divisions"; and he adds that they were "puffed up for one against another" (1 Cor. 1: 5; 1 Cor. 3: 3; 1 Cor. 4: 6). Poverty might have led them to cling to one another; their riches became a cause of division.
In the case of Abraham and Lot their temporal riches became the occasion of division. We may well ask, 'Where were these temporal riches acquired?" When first Abraham entered upon the path of faith, and Lot went with him, they took "all their substance." But it was no cause of strife (Gen. 12: 5). In Egypt, however, Abraham acquires great wealth so that after his restoration we read, "He was very rich in cattle, in silver, and in gold."
The wealth that he acquires through turning aside from the path of faith becomes a cause of strife and division between brethren. Striving together these brothers cease to be a witness to God before the Canaanites and the Perizzites that dwelled in the land
The Position of Faith
Nevertheless, Abraham is a restored man in a true position with a right motive; whereas Lot, though in a right position is only a follower of others. Therefore, while strife becomes the sad occasion of revealing the worldly-mindedness of Lot, it also brings to light the heavenly-mindedness of Abraham, who can renounce things seen. Abraham says, "Let there be no strife, I pray, between me and thee. . . for we be brethren." The man which is in a position for which he has not faith will in the end become a source of strife among brethren and had better separate from the man whose faith he cannot follow.
Abraham, with the heavenly country before him, can afford to renounce the present world with its prospect of ease and plenty. Lot can choose, and if he takes the best according to nature and sight, Abraham will be content to take the path that God chooses for him, be it rough or smooth, knowing that it will end in the land of promise with all its blessedness.
The Choice of the Flesh
Under the influence of others, Lot had accepted the outside path: left to his own choice he shows that the world is in his heart (vv. 10-13). Without seeking direction from God, he chooses his path according to sight. "Lot lifted up his eyes and beheld the plain of Jordan." It was an alluring sight and had promise of present ease and plenty. Everywhere there was water for his flocks, without the labour of digging wells. So fruitful was the plain that it was "even as the garden of the LORD." Most significant of all, it was "like the lend of Egypt." Alas! Lot having followed Abraham into Egypt had acquired a taste for Egypt's pleasures and thus had strengthened the desire for worldly ease and plenty.
So Lot chooses all the plain of Jordan, gives up the separate path, for which he never had personal faith, and forever leaves the land of Canaan. There was nothing gross or wrong in choosing a well-watered plain; but it proves that the heart is not set on the unseen land of God's promise. Moreover, the real danger of the well-watered plains is that Satan had reared Sodom in their midst.
Abraham remains in the land of Canaan, and Lot dwells in the cities of the plain. Having left the path of faith and chosen the path of sight, and worldly ease, his way is ever downward, for we next read that he 'pitched his tent toward Sodom." Of this city we are told "The men of Sodom were wicked and sinners before the Lord exceedingly." We shall yet learn that for Lot there is no recovery. Lower and lower he sinks, until at last he passes from the scene under a cloud of shame and dishonour.
The Confession of Faith
Abraham, freed from the encumbrance of his worldly-minded nephew, receives fresh communications from the LORD. Lot had allowed himself to be guided by the sight of his eyes apart from the direction of the LORD. The result being that the sight of his eyes stirred the lust of his heart, and his feet followed the choice of his heart.
Now Abraham uses his eyes, but at the direction of the LORD, for, when Lot was separated from him, the LORD said, "Lift up now thine eyes, and look from the place where thou art." He is to look in every direction at the land which the LORD has given him. And well for us, when freed from the weight of those who have no faith for the outside path, if we too set our minds on things above and "look not at the things which are seen, but at the things which are unseen," and seek to enjoy every part of the revelation that God has given to us of the world to come, the heavenly country with its city which hath foundations.
In this sense, we can still answer to the LORD'S direction to Abraham when he said, "Arise, walk through the land in the length of it and the breadth of it, for I will give it unto thee." Set free from mere followers, rising above all petty strife and allowing the LORD to choose his path, Abraham enjoys a rich unfolding of the world to come for which in patience he waits. In the meantime he moves through the land with his tent and his altar.
This world is a wilderness wide,
I have nothing to seek or to choose;
I've no thought in the waste to abide;
I have nought to regret nor to lose.
The Lord is Himself gone before;
He has marked out the path that I tread:
It's as sure as the love I adore;
I have nothing to fear nor to dread.
There is but that One in the waste,
Which His footsteps have marked as His own;
And I follow in diligent haste
To the seats where He's put on His crown.
'Tis the treasure I've found in His love
That has made me a pilgrim below;
And 'tis there, when I reach Him above,
As I'm known, all His fullness I'll know.
Till then, 'tis the path Thou hast trod,
My delight and my comfort shall be:
I'm content with Thy staff and Thy rod,
Till with Thee all Thy glory I see.
— J.N.D.
Called from above, and heavenly men by birth
Who once were but the citizens of earth)
As pilgrims here, we seek a heavenly home,
Our portion, in the ages yet to come.
There all the saints of ev'ry clime shall meet,
And each with all shall all the ransomed greet,
But oh! the height of bliss, my Lord, shall be
To owe it all, and share it all, with Thee.
Thou wast "the image" in man's lowly guise,
Of the invisible to mortal eyes;
Come from His bosom, from the heavens above,
We see in Thee Incarnate, "God is love."
Thy lips the Father's name to us reveal;
That burning pow'r in all Thy words we feel,
Then to our raptured hearts we hear Thee tell
The heavenly glories which Thou know'st so well.
No curse of law, in Thee was sov'reign grace,
And now what glory in Thine unveiled face!
Thou didst attract the wretched and the weak,
Thy joy the wand'rers and the lost to seek.
That precious stream of water and of blood
Which from Thy pierced side so freely flowed,
Has put away our sins of scarlet dye,
Washed us from ev'ry stain, and brought us nigh.
We are but strangers here, we do not crave
A home on earth, which gave Thee but a grave;
Thy cross has severed ties which bound us here,
Thyself our Treasure in a brighter sphere.
As I bid adieu to the world's fancied pleasures
You pity my weakness. Alas! did you know
The joys of salvation, that best hidden treasure,
Would you have me forsake them? Ah never, ah no!
In the gay scenes of life I was happiness wooing,
But ah, in its stead I encountered but woe;
And found I was only a phantom pursuing,
I never once found it. Ah never, ah no!
How bright now the sunbeams of glory are shining
Around my sweet path as to heaven I go;
With Christ in my heart on His promise reclining,
Shall I yield up my treasure? Ah never, ah no!
But now in the path which you call melancholy,
I drink of the joys that the world does not know;
Come taste them and try them, you'll own your past folly,
Nor again bid me flee them. Ah never, ah no!
By the counsels of Jesus my feet are directed,
My faithful Companion, we intimate grow;
With His love I am blest, by His arm I'm protected;
Would you have me forsake them? Ah never, ah no!
Victory and Defeat
Genesis 14
In Genesis 12 we have traced the blessedness of the path of faith in answer to the call of God, and how our steps can slip unless held by the power of the Lord.
In Genesis 13, we have seen the renunciation of the world by the believer who reads the path of faith; and, in contrast, the sorrowful choice of the world by the reliever who allows himself to be governed by sight.
Genesis 14 presents the conflicts of the world - nations warring against nations - during which the believer, who has refused the world, obtains the victory; while the believer, who walks by sight, falls under its power. Further we learn that the world's conflicts will finally issue through the judgments of God in the deliverance of God's people and the establishment of the reign of Christ as Priest and King. This is typically set forth in Melchizedek, king of Salem.
Conflict (vv. 1-11)
The chapter opens with a solemn picture of this present evil world. It is a scene in which the nations form themselves into groups, and enter into alliances to carry out their schemes of aggrandizement, and to defend themselves from attacks.
Moreover, it is a lawless world where men are forced to serve governments against their will, or rebel against governments to obtain their liberty (v. 4).
Thus the whole world, whether in high places or in its lower spheres — the mount or the wilderness (v. 6) — becomes a scene of warring interests, and selfish conflicts.
Capture (v. 12)
The account of these world conflicts leads to what is so deeply instructive — the contrast between the believer who is governed by sight, and the one who walks by faith. In the course of these conflicts, Lot, the man of sight, falls a captive to the world; Abraham, the man of faith, is victorious over the world.
Thus we read that the victorious kings "took Lot, Abram's brother's son, who dwelt in Sodom, and his goods, and departed." It is significant to notice that Lot, of whom we read in a former chapter, who chose all the plain of Jordan, and "pitched his tent toward Sodom" (Gen. 13: 12), has now taken a further step on his downward course; for here we read, he "dwells in Sodom." We may be sure that it was never Lot's intention to dwell in Sodom, when he pitched his tent toward Sodom. But one false step leads to another. Drawing near to the world, he is soon in the world; and dwelling in the world he becomes involved in its conflicts, and falls a captive to its power.
It is still true that the believer who settles down in the world, has no power against the world. Where there is not the faith that keeps the coming of glory in view, there is not the faith to overcome the present evil world. This is the case of Lot. He never overcame, but was constantly overcome by one evil influence after another. He accepted the outside path under the leading of Abraham rather than of faith in God. When the test comes he falls under the influence of fair prospects that appeal to the sight of the eyes. Having drawn near to the world he falls still further under its influence, and settles down in Sodom. Finally, dwelling in Sodom, he finds in the day of conflict he is a lonely man. without strength, without friends to help, and unable to count upon the support of God. Powerless in the day of battle, he falls a captive to his enemies.
Contrast (vv. 13-16)
In contrast to Lot, who chose the world, and becomes its captive, there is presented before us the man who renounced the world and is victorious over it. Lot, as we have seen, is unprepared in the day of battle; Abraham, dwelling as one apart, is ready for conflict. He has in his household those who have already been trained for conflict, and he is ready to fight the good fight — not, indeed, Like the world for personal aggrandizement, or to obtain the riches of this world, but to rescue a brother who has fallen under its power.
The weapons of our warfare are not carnal, and we lo not wrestle against flesh and blood. None the less the Christian conflict is very real. We contend for the truth, and seek to deliver those who are in danger of falling into the religious world, or have already been taken captive in its toils.
Paul, living in the light of another world and glorying in the cross of our Lord Jesus Christ by whom the world was crucified to Paul and he to it, fights the good fight and escapes the snare of those who would be rich whereby they pierce themselves through with many sorrows. Se has great conflict for those who were in danger of falling under the power of the religious world (Col. 2: 1).
Likewise Jude, in the spirit of Abraham, hating even the garment spotted by the flesh, is ready earnestly to contend for the faith, can have compassion on those believers who have been taken captive by the world, and seek to pull them out of the fire (Jude 3, 22, 23).
Compensation (vv. 17-24)
Moreover, Abraham is not only victorious over the hostility of the world, but he is proof against its horrors and its gifts. We may rise above the world's enmity, and yet fall beneath its kindness. And we are never more in danger of a fall than in the moment of a victory. This the enemy knows full well and so comes with his temptations at a moment when we may be off guard. Thus with Abraham, "the king of Sodom went out to meet Abram after his return" from his triumph over the opposing kings.
But if the king of Sodom comes to tempt Abraham, the king of Salem is there to support him.
In the Epistle to the Hebrews, the Holy Spirit has given us the spiritual significance of this fine scene. There Melchizedek is introduced as a type to set forth the glories of Christ. His name, and that of his country, signify that he was King of Righteousness and King of Peace. Moreover, he was "the priest of the Most High God" (Heb. 7: 1-3). As a king, he brings righteousness and peace to his subjects; as a priest, he leads the praises of his people to God. As the representative of God before man, Melchizedek blessed Abraham on behalf of God; as the representative of man before God, he blessed the Most High God on behalf of Abraham.
Thus, in the coming Millennial days, God will be known as the Most High, who will deliver His earthly people from their enemies and deal in judgment with every hostile power. Then, indeed, Christ will shine forth as King and Priest. So we are told by direct prophecy, "He shall bear the glory, and shall sit and rule upon His throne: and He shall be a priest upon His throne; and the counsel of peace shall be between them both" (Zech. 6: 13). He will be the true King of Righteousness, the King of Peace, and the Priest of the Most High God.
Melchizedek having brought forth bread and wine, the needs of Abraham are met and his joy secured, and thus he can dispense with the gifts of this world. Abraham has lifted up his hand unto the Lord, the Most High God, the one who possesses all the fulness of heaven and earth. Blessed by God, he will take nothing from the world lest it should say, "I have made Abram rich."
Blessed with all spiritual blessings in heavenly places, and enriched with the unsearchable riches of Christ, the believer can rise above the seductions of this world, refuse its gifts and honours, and pursue in peace the life of faith in the path of separation. And faith treads this path in the light of the world to come. Faith knows that all the conflicts of this world will come to their end in the glorious reign of Christ, when His poor failing people will be delivered from all their enemies and righteousness and peace will be established, as we read, "He shall judge the people with righteousness and thy poor with judgment. The mountains shall bring peace to the people'' (Ps. 72: 2, 3).
Father, Thy sovereign love has sought
Captives to sin, gone far from Thee:
The work that Thine own Son hath wrought
Has brought us back in peace and free.
And now as sons before Thy face,
With joyful steps the path we tread,
Which leads us on to that bright place
Prepared for us by Christ our Head.
Thou gav'st us in eternal love,
To Him to bring us home to Thee,
Suited to Thine own thought above,
As sons like Him, with Him, to be
In Thine own house. There love divine
Fills the bright courts with cloudless joy;
But 'tis the love that made us Thine,
Fills all that house without alloy.
O boundless grace! what fills with joy
Unmingled all who enter there,
God's nature, love without alloy,
Our hearts are given e'en now to share.
God's righteousness with glory bright,
Which with its radiance fills that sphere,
E'en Christ, of God the power and light,
Our title is that light to share.
O mind divine, so must it be
That glory all belongs to God:
O Love divine, that did decree
We should be part, thro' Jesus' blood.
O keep us, Love divine, near Thee,
That we our nothingness may know,
And ever to Thy glory be
Walking in faith while here below.
Sonship and Inheritance
Genesis 15
In Genesis 11 to 14 we have seen the public witness of Abraham before men. In the second portion of his history, presented in Genesis 15 to 21, we have the personal exercises of his soul before God. It is clear that Abram's departure from Haran, his tent, his altar, his renunciation of the world, and his victory over the kings, were all matters of public knowledge, setting forth the Life of faith and the glorious end to which it leads. Now we are to learn his inner exercises that lie behind his pubic testimony.
It is of the deepest moment to realize we are not merely called to be witnesses of facts that are true, but to testify of truths that have affected our own souls.
In these marvellous scenes ther