Romans 5:6-116For when we were yet without strength, in due time Christ died for the ungodly. 7For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. 8But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. 9Much more then, being now justified by his blood, we shall be saved from wrath through him. 10For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. 11And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement. (Romans 5:6‑11)
Before speaking of the period of law, it may be profitable to notice two or three circumstances in connection with the response of Abraham to the call of God. It would have disturbed the thread of our narrative to have introduced them before, but we are unwilling to pass them by altogether. They have a loud voice for us, and are full of wholesome and solemn warning.
Reflections on the call of Abraham.
Abraham, like the unbeliever now, was living in the midst of the evil of the old world, and his family worshipping idols, when God called him. What light may have been communicated to Abraham as to the state of things in Ur of the Chaldees, when the God of glory appeared unto him, we are not told, but now all was plain: “Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will show thee.” Here he is called to separate himself from all that connected him with his natural position on the earth, and to obey the call of God, on the ground of faith in His word.
Nothing could be more simple. But did Abraham obey in simplicity? Far from it. His first step was a false one. He left his country, but not his kindred; or perhaps they did not, or would not, leave him. Abraham was soon involved in family difficulties and family trials. How constantly we find this same kind of hindrance in the case of young converts now! Sometimes it may be in the way of manifested opposition, and sometimes from their concealment of God’s call, or, in other words, of their own conversion, their decision of heart for Christ, lest they should displease those who are opposed to the truth. But things could not thus go on happily. Conscience accuses, they are ill at ease; the truth, sooner or later, must come out; or, as in the case of Abram, death may be sent to close the scene of perplexities, if not of unfaithfulness. Thus we read, “And Terah took Abram his son, and Lot the son of Haran, his son’s son, and Sarai his daughter-in-law, his son Abram’s wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan: and they came unto Haran, and dwelt there. And the days of Terah were two hundred and five years; and Terah died in Haran.” Gen. 11:31, 3231And Terah took Abram his son, and Lot the son of Haran his son's son, and Sarai his daughter in law, his son Abram's wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there. 32And the days of Terah were two hundred and five years: and Terah died in Haran. (Genesis 11:31‑32).
Surely this was failure at the very outset. Terah takes the lead, Abram is a mere follower; but God had said to Abram not to Terah, “Get thee out.” This was nature, not faith in the promise and word of Jehovah. It may seem amiable for a son so to yield to his father, but it was an influence counter to the call of God. Obedience to God, not subjection to his father’s will, was Abram’s duty at that moment. So long as Terah lived, no progress was made; they dwelt at Haran, but this was not the land of promise. At length, however, God interfered. The natural hindrance is removed by the father’s death. Government takes its course, though its steps may appear slow. Grace also appears, and triumphs. The pilgrim pursues his journey, and enters the land of Canaan. Lot goes with him, though he had not been called, but he proved a great encumbrance to Abram, only, being his nephew, he was subject to him, and God allowed it.
SEPARATION TO GOD THE PATH OF BLESSING.
From the days of Adam to Abraham it does not appear that men of piety, such as Enoch, who walked with God, were called to break with nature and the world—their country and their kindred; but from the days of Abraham, even until now, the principle of separation from the world to God is the only recognized path of blessing. As for the Christian now, his place is defined; his Savior and Lord, as dead, risen, and ascended, is the measure, character, and power of his separation from the world, and of his nearness to God. Speaking of His disciples, He says, “They are not of the world, even as I am not of the world.” And again He says, “If any man serve me;” what is he to do? Seek to be an attractive public speaker? a great worker? a useful Christian? No; however good these aspects of service may be—and in many cases they are happily combined with the most faithful discipleship—such is not the way the Master describes the service which He most appreciates: “If any man serve me, let him follow me”—follow me in my path of rejection as to this world, and in my path of obedience as to the will of God. Follow me through the dark hour, the uplifted cross, and the execration of the world—follow me, through death and resurrection, into the new creation of God. “And I, if I be lifted up from the earth, will draw all unto me. This he said, signifying what death he should die.” To keep the eye on the Master, to mark His footsteps, and only do the things which we believe He has given us to do, is our most acceptable service, and will be rewarded with double honor. “And where I am, there shall also my servant be: if any man serve me, him will my Father honor.” John 12:1717The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record. (John 12:17)
This is the grace and goodness of the heavenly Master. How many true and faithful followers He has whose names are never heard of here, but who will have their own place and their own reward in the coming kingdom. The true Philadelphian, who has but “ little strength” now, will be made a pillar in the temple of God ere long; and of those who have not denied His name—where human names are thought so much of—He says, “And I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name.” These exceeding great and precious promises are made to those whom He describes as having “little strength, and hast kept my word, and hast not denied my name.” The call of Abraham was to separate him from his father’s house and his native country, that he might belong to God, and walk in communion with Him in the promised land. But the Christian is called to fellowship with Christ in heavenly places, and this necessarily separates him in heart and soul from all that is earthly or worldly in his surroundings, even though it may assume the fascinating form of natural affection or relative duties. Everything must be judged in the light of his heavenly calling, and of his heavenly relations to Christ. Faithfulness to Him as one that is espoused is the first and all-commanding consideration of every Christian. This relationship seems to have been in the mind of the great apostle when writing to the Corinthians, where he says, “For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. But I fear lest by any means, as the serpent beguiled Eve through his subtly, so your minds should be corrupted from the simplicity that is in Christ.” 2 Cor. 11:2, 32For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. 3But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ. (2 Corinthians 11:2‑3).
Need we say how few there are who ever think of such a relationship, of such thorough separation and how many there are who allow family or mere natural influence to hinder them from obeying implicitly the call of God, or from following His word after their conversion? Thousands of young converts are ruled by what their friends say, without ever consulting the word of God. The conversion may be genuine, and friends may mean well, but God is robbed of His glory, and the young believer of his blessing. Haran, not Canaan, becomes the dwelling-place. But there is no advancement in spiritual things, divine ground has not been taken, and the full blessing of salvation is unknown. Substance is increased, and souls are born in Terah’s family at Haran, but there is neither tent nor altar. Until we see the call of God to be paramount there can be no true separation of heart to Him, or looking into His word as our only sure guide in all divine things. Every truly converted soul has been as really called of God as Abram was, and has to do as directly with Him, only in a much more blessed way, so that our answer to His call ought to be all the more complete and unhesitating. We are brought near to God in Christ, nearer than ever Abraham was.
With the prophet of old we are ready to exclaim, “Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people!” For God, we know, can never lower His standard to that of man’s shortcomings; He cannot alter His word, and unless we are content to come to the place which He has shown to us, we must go without the full blessing of His call. Eighteen hundred years ago the apostle, in writing to the Ephesians, earnestly prays to God that they may know what the hope of His calling is, and what the riches of the glory of His inheritance in the saints. The Lord grant that this prayer may be answered in the experience of many in our own day. We know of nothing so essential to the peace, joy, and unclouded happiness of the believer as the knowledge of what God has separated us from, and what He has called us to through the power of the Holy Spirit. May we not, then be unduly influenced by our families and our friends, but give good heed to the word, to the voice of God which calls us to arise, to leave our position in nature on the earth, and follow the Lord fully, according to His own revealed will; it is the very opposite of fanaticism so to do, as we own no guide in spiritual things but the written word of God.
THE CANAANITE AND FAMINE IN THE LAND.
After the death of Terah, Abram was free to pursue his journey. Now he acts according to the word of the Lord. “And Abram departed, as the Lord had spoken unto him.” He reached the land of Canaan, but he did not find it a place of rest, according to the full purpose of the God of glory: “The Canaanite was then in the land.” But God reveals Himself to the true heir, and points out the inheritance which his seed would enjoy when there should be no Canaanite in the land. And Abram, now in his heavenly position, erects an altar in the presence of his enemies, worships God in faith, and enjoys communion with Him in these revelations of His grace. “And Abram passed through the land unto the place of Sichem, unto the plain of Moreh. And the Canaanite was then in the land. And the Lord appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the Lord who appeared unto him.” Gen. 12:6, 76And Abram passed through the land unto the place of Sichem, unto the plain of Moreh. And the Canaanite was then in the land. 7And the Lord appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the Lord, who appeared unto him. (Genesis 12:6‑7).
Abram is now in his right place, and, as a consequence, God reveals Himself unto him. “There he builded an altar unto the Lord who appeared unto him.” This is the place, and this is the power, of true worship. We must be on divine ground as worshippers before the Holy Spirit is free to reveal the glories of Christ to our souls. Canaan is the type of the heavenly places where we now are in Christ Jesus; and our worship ought to be characterized by these two things—I am on the ground which God has called me to, and in the conscious enjoyment of His presence as the spring and power of heavenly worship.
In verse 8 we have the other grand feature of the man of faith—the tent. This was the symbol of his pilgrim character. But, notwithstanding these exalted privileges and blessings, he is overcome, and fails sadly, from the pressure of circumstances. “And there was a famine in the land: and Abram went down into Egypt to sojourn there.” Alas, how many have failed under the pressure of circumstances! But this is just the kind of trial to test the genuineness of faith, especially as to its object. If the living God be the object of our faith, He can never fail us, whether the famine rages in our social or in our ecclesiastical circumstances. But it does not appear that Abram even sought divine guidance on this occasion, or spread out his circumstances before the Lord, but goes of his own will into the place of danger; “for the famine was grievous in the land.” This is the only reason given for his going to the world for help instead of the living God. But such, alas! is man, man all through, man in every position, man under every possible circumstance; he is ever found to be utterly wanting before God, and to fail in the very grace in which he was called to excel.