I have now contented myself with reading the remarkable scene with which the Spirit of God closes the public history of Abram. We may, if there be time, look a little at the beginning of that which is of a more private and personal nature; but we must follow, up the close of Abram's call with its consequences. It was intended to be of the most public nature in its effects, if not in the fact itself. As already shown, it was not that the secret choice of God was a new principle, He had always acted on the ground of election in His own mind; but Abram was a person chosen and called out to be a publicly separated witness. This helps us a little more to see the force of that often misunderstood chapter, Rom. 11, where we have the figure of the olive tree introduced. Its root is the divine call of Abram into a separate place of privilege, and consequently of testimony on earth—testimony that might be of an outward character simply, as in the case of the children of Israel or rise to a higher object as Christians are responsible for now. But the Jews, were what the chapter describes as the natural branches of the olive tree. Nevertheless it is plain that God's glory was for the time being connected with that very testimony; and our Lord Jesus Himself was pleased to go into it as minister of the circumcision, and we ourselves now form a part of it, grafted in there by the grace of God. It must be remembered that this is not at all the highest part of our testimony; and it is only referred to now for the purpose of illustrating the difference between what we have had, and what we may have in what follows.
From the beginning of Gen. 12 to the end of chapter 14 is this more public part of Abram's history, which illustrates the dealings of God, not so much with his soul, as bringing him out into a place of testimony for the glory of God here below. He is here seen therefore soon put to the proof; for this is a discipline from which no person escapes here below. It will presently be shown how this bears on the chapter just before us. But I mention it in order to remark, the more definitely, the difference between what we have had already, ending with this chapter 14, and what, begins in chapter 15.
Here the results soon appear of that which had already come out in the respective ways of Abram and Lot. What took place in the land of Canaan might seem to have not the smallest connection with the struggles of these powers of the earth. But a witness for God, let me remind my brethren, is a very important thing, both to Him who raised it up on, the one hand, and to the enemy on the other. Now we are slow to learn this. The first great lesson of a soul—and that which our hearts feel most (at our starting-point at least)—is when the mercy of God arrests us in the path of our folly, awakens us to our excessive danger, brings us to Himself through our Lord Jesus, and gives us then in peace to enjoy the grace wherein we stand. And there, practically, many of the children of God stop. But there is much more than this, and indeed this is not the first thing that comes out. For the main lesson we have here, is very different from what we might have anticipated. If we had had to do with the history of Abram, I do not hesitate to say, we should have begun with chapter 15. Ourselves believers, we might have thought first of his soul's need, and so of bringing him out distinctly as one quickened and then justified by faith. But God show s us here another thought. It is not as if all this and more is not all-important, and the gospel now makes it quite plain. But here God is pleased to give us first of all a general sketch of the public place of Abram. By “public” I mean what Abram was called out to be as a witness for God.
Now Lot, as we know, had chosen for himself. He coveted what seemed to be, and what I suppose really was, the fairest in the land. For as a single eye is very quick to discern that which concerns the glory of Christ, a covetous one is sharp enough to see its own interest. But there is a truth, beloved friends, that some of us have to learn, deeply it may be, that it is better to trust the Lord's eyes than our own; and that although no doubt in the world shrewdness may discern much, yet the world at its best is but vanity and assuredly deceives those who love it most. Nor is it only true that God will expose its folly and evil in the day that is coming; for one of the precious lessons we have learned from the word is, that now is the time when God deals with us in the way of government, just because we belong to Himself; and being in the public place of testimony for God brings us peculiarly under it. Hence, to illustrate practically what affects ourselves in connection with this, God has been pleased in His grace to put us who believe in His Son in a place not merely to gather blessing for our souls, now that by faith we are enjoying His salvation, but in our little measure to be identified with the glory of Christ in the world. Do we know what it is to be in the place of testimony for the truth of Christ? What is the consequence of it? That things which might once seem little become great, as the great have dwindled wonderfully. Thus the old definitions of great and little well-nigh disappear. And no wonder, as we find while God brings us, little as we are, into connection with His greatest things, on the other hand our little things (or that which flesh, when it wants its own way, would call the least) become of importance because they concern Christ and represent Him either truly or falsely.
Now it must have seemed to Lot a very natural thing to choose what would suit himself, as Abram appeared wholly indifferent where he went. At any rate thus he may have reasoned. Evidently there was not a thought of testimony for God or of faith in this. Abram on us in general one who walked in dependence on God. There was this difference in their character: not that there was not faith and practical righteousness in Lot, nor that there was not failure sometimes in Abram, for we see how clearly scripture has laid both before us; but for all that there was generally this marked difference, that in Lot we see one who profits by his opportunities, wherever he may be, while Abram shows us one who went out, as it is said, “not knowing whither he went.” Would Lot have done this? I cannot conceive it. Lot, on the contrary, took good care where he was going, first with whom, and next, when alone, he looked well out for what would be useful to his cattle, that is, to himself. As Abram did not seem to be so very particular, Lot thought he would be; so he chose the best he could see. After all he made but a bad calculation, as men always do in such cases; just because they have come into the place of the testimony of God. Lot never thought of that. It did not enter his account; but God had Lot before Him, and He does not forget it.
And allow me to remind you, brethren that we too are there. No doubt there are some that understand the truth better than others, having a graver sense of the conflict, and a more solemn feeling of responsibility to the Lord: but whether we have thought of it or not, whether we have weighed it sufficiently or not, there we are. And what is more, the world feels it, and one may add further, Christians feel it; and therefore they are concerned and occupy themselves with all who are testifying to Christ in a way altogether disproportionate to their apparent importance. It might be a very simple person, and perhaps ever so young, occupied with work of the humblest kind; but they feel, all of them, that there is a person distinctly and avowedly identified with Christ before God and man. Consequently what might pass with others, and what might produce no remark at all, at once draws out the judgment of those that see and bear us. So we find in this very case: only here it is a more solemn thing, for in this chapter we have God marking, by what He brought about, and by, what seemed altogether remote from what is before us, His decision about the matter.
This comes in, it may be observed, very abruptly. God leaves us to form a spiritual judgment as to the connection of it with what we have had before. For it is always by the Spirit of God, simply following His guidance, that we are enabled to form a distinct and (in the measure of our faith) an assured judgment as to the lesson that God is showing us. Be this as it may, it came to pass in these days that there was war between the kings named. War doubtless was no such uncommon matter; but there was something very unusual in the results of this battle. God indeed ordered things so as to draw unmistakably the attention of all to Himself. There was a lesson thereby shown to the world, as there was a lesson now taught to Lot, that ought not to be forgotten. I do not say that Lot did not fail afterward; for he did. But there was a lesson in this which, if Lot overlooked it afterward, God has preserved for our instruction now.
These kings then came to a conflict, which raged not at all in the far distant east of some of those engaged in the strife. God's witting hand brought it close to that which was near to His witness. We see them in the vale of Sodom. It was there that things came to an issue, and there, as it is said, “the kings of Sodom and Gomorrah fled and fell there, and they that remained fled to the mountain. And they took all the goods of Sodom and Gomorrah and all their victuals, and went their way.” Now comes the connection with our story-verse 12. “And they took Lot, Abram's brother's son.” Here we find no particular stress laid on nor express reference to any part of Lot's previous life. Why so? Because God looks for a spiritual understanding in His people. He has not told us the previous tale of chapter 13 in vain. He looks for our understanding why it was, without further explanation. Yet we may ask here why not Abram? Why Lot? “They took Lot, Abram's brother's son, who dwelt in Sodom, and his goods and departed.” This might seem natural enough; but we shall see whether all could be merely natural before we have done with the chapter.
I do wish to impress it strongly as on my own mind, so on yours, my brethren: never forget that we as believers have to do with what is supernatural every day. In no case allow yourselves to be beaten out of the true groundwork of faith for yourselves, nor permit men of the world to drag you down from God's word to what they call “good common sense” —an excellent thing for the world, but wholly short and misleading for the Christian in that which concerns God. And the simple reason is, that we are bound to walk by faith. It is our call. We are entitled to confide in God and His word. What to man looks so foolish as that? God is still “the unknown God to the world;” but His ear is open to His children's cry. There is a word which perhaps you may never have weighed well, never have had it so before you as to make an impression on your mind; and that is where scripture tells us that “every creature of God is sanctified to us by the word of God and prayer.” It is not the ordinary word for “prayer.” There is a reason for that; because in 1 Tim. 4 it is not merely the expression of want. This indeed is not the idea at all. Ordinary prayer is the drawing near to God, and asking Him for what we have not got; but in this case it is clearly not that, because it is supposed we may have the thing in our possession. But is there therefore to be no going out of heart to God about it? Suppose now it is what we have actually in the house. Common sense would say, “You cannot ask God for what you have got.” The fact is, the word is the expression of a heart open; not only for God to speak to us, which was always true, but for us to draw near to God. It is intercourse with God that is the point, and not only the expression of want: free, simple, happy, communication with God—such is the idea. And this should be our thought and feeling and way in partaking of anything that God's mercy grants to us, whether we have it at the present moment or not. If we have not it before our eyes, it is before His eyes. He loves us, and cares for us; why should we trouble? Does He really hear us as we speak to Him? We have only to bethink ourselves for a moment in order to rebuke our unbelief. But suppose we have the things needed: are we to be independent? God forbid. If there be no wants to present to God now, have you no wish to speak to God now? no sense of the blessing of God on you? Do you not want to tell Him how greatly He loves you, how truly He is caring for you? That is what is specified here; and it is in this sense that “every creature of God is sanctified to us by the word of God and prayer.” The word “prayer” here, you may not have perceived, is the opening of this intercourse with God by which we can speak to Him about anything and everything—even the commonest matters which concern us day by day. I refer to this because all this is very intimately connected with the strength of our testimony. Abram know its principle well; but now God has revealed Himself incomparably more fully than in the days of Abram, and our familiarity with God ought to be in the measure of His communications to us. As it is said, “every creature of God is sanctified by the word of God.” It must begin with Him. It is first He who speaks to us then we speak to Him; this is the consequence of His speaking to us, that we freely speak to Him. It was just the want of simplicity and vigor, if not reality, the want of living thus before God, that enfeebled the testimony of Lot. Assuredly all power of public testimony depends, after all, on the faith that is unseen, and the resulting intercourse that goes on between God and our souls.
Here it comes out plainly. God reminds us that Lot dwelt in Sodom. This would at once disclose or recall what Lot's behavior and unbelief had been; how little his soul could taste in daily life of “the word of God and prayer.” Was there not the very reverse? It was not Lot standing in God, but striving to care only for himself. The consequence is, when the strife and turmoil of the battle between the powers of the world take place, there is an end of Lot's settling down for the present. But that which was no small rebuke to Lot was the occasion for Abram to come out as one who walked with God and confided in Him; and who shows us, too, that power of grace which rises above whatever had been personally wrong. There was no doubt about Lot's failure in testimony. But Abram thought nothing about his faults now. What he looked at was a righteous man (for no doubt Lot, spite of all, was righteous) swept away by the contending potsherds of the earth. This drew out his feelings of loving desire for Lot's rescue. “When Abram heard that his brother was taken captive, he armed his trained servants, born in his own house, three hundred and eighteen, and pursued them unto Dan.”
We must not misuse such a fact as this. No doubt we do find, in the history, not only of Abram but of Daniel and others, that which could be no kind of direction for the Christian now. Most of us know that to use the superior mind or the strong arm to deal with the world would be anything but suitable for a Christian; but then we must carefully remember that there are things which, though right enough morally, would be quite wrong for the Christian because he is brought into heavenly associations in Christ. This I hold to be a very important consideration for practice, as it is a grave principle to understand in scripture; because otherwise we get either into capricious laxity or into undue severity of judgment. We may begin to reason and conclude that this was a wrong thing on the part of Abram, because it does not become a Christian. If a line of action is clearly outside the path of Christ, does not this decide for us? What were the ways of our Lord when He was here, and what suits Him now (for it is with Him as He is that we are united) is the question for us. We have thus to use the light of Christ to see what is suitable for a Christian now; but it would be altogether a wrong measure to judge Abram by. God had not yet brought in any such unfolding of His mind as we have. Grace and truth came by Jesus Christ; it was not fully uttered before. The true light had not shone, before which darkness fades away. Hence there are ways that not only were not wrong in Abram, but that God Himself led and blessed him in, regarded in those early days without even a sign of disapprobation; and no doubt this was one of them. I see no ground whatever to suppose that Abram had made any mistake, or acted wrongly in employing these three hundred and more trained servants, that were born in his house, with whom he pursued the retreating kings to Dan.
“And he divided himself against them, he and his servants, by night, and smote them, and pursed them unto Hobah, which is on the left hand of Damascus. And he brought back all the goods, and also brought again his brother Lot, and his goods, and the women also, and the people.” Have we not a very marked fruit of Abram's testimony here? Just as Lot had borne to nothing, which was the end of his lending himself to his own thoughts, and of his desires unjudged; so on the other hand here was the power and honor of God with Abram. It was, I need not say, far from being a natural affair. Here were victorious kings marching home with their armies; and a private, individual, a pilgrim and a stranger, was so led and strengthened of God, that the victors are vanquished in their turn and the faulty believer rescued.