While in Abraham we see the energy and activity of faith, in Isaac it is rather peace and rest in the land (save when he went to Gerar, where the Philistines strove with him), that is, as compared with Abraham; for his dwelling was a tent as well as Abraham's. Isaac had also his troubles, but neither the trials nor the victories that Abraham had. In Jacob it is by no means the life of faith, but during the earlier part-indeed nearly all that is recorded of him-rather the absence of faith, and the consequences. This marked his course up to the time when God called him to go to Bethel. (Gen. 35:11And God said unto Jacob, Arise, go up to Beth-el, and dwell there: and make there an altar unto God, that appeared unto thee when thou fleddest from the face of Esau thy brother. (Genesis 35:1).) A saint of God living according to the world is sure to be always in trouble of some outward, if not also an inward, kind. There cannot be a more pitiable object than a saint out of communion, and, as far as he can, following his own will. The germ of life he has is always clashing with his desires and ways. Peace of heart is a stranger to his soul; difficulties and disappointments meet him at every turn, until God, faithful to His word, is compelled by some terrible event to break him to pieces, and thus bring him to know himself and grace. It was so with Jacob. He sought to obtain good by the cunning and crookedness of nature, and had to bear the sorrow which such a course surely entails, until God, in sovereign grace, after having made him feel the bitterness of his own ways, conducts him into rest and an honored old age.
How deeply interesting to mark God's gracious ways, as He led saints on, step by step, into the exercises of faith; from the first call to Abram, to leave his country, kindred and father's house, for a land not known, nor even named, but simply a “land that I will show thee,” until he is able to yield his beloved Isaac to God; or from Jacob's dream (Gen. 28:16, 1716And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. 17And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. (Genesis 28:16‑17)), which caused such terror in his soul, the Lord being there, and making it a dreadful place to him, until, at the close of his life, he is able to say, “the God which fed me all my life long unto this day, the Angel which redeemed me from all evil.” (Gen. 48:15, 1615And he blessed Joseph, and said, God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day, 16The Angel which redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth. (Genesis 48:15‑16).) The praise in these his latest words is just the special response to the promise of God in the dream. There was a rough, hard, path between, but God brings him there at last. And, wonderful to say, we have a dying song from that worm Jacob, while from faithful Abraham nothing is recorded. Jacob's bright moment is at the close, and his last notes are the sweetest. Still it is in Abraham that we see deep and intimate knowledge of God, and strong confidence in His word. God brought death between His word of promise and the fulfillment of it. But Abram's faith was not overcome by death, for he said God was able to raise from death. But I would look awhile, and see how his faith grew.
At the outset of his course God's call was accompanied with the promise that he should be the father of a great nation, that he should be a blessing. Those who blessed him should be blessed, those who cursed him should be cursed. Here was his first lesson; but however good it is to follow in the path of faith, with the promised land assured as to obedience, was it the highest characteristic of faith? He went out, not knowing whither he went, but he knew he was going to a land which was to be his own. The obedience here was stimulated by the promise. Afterward his faith was put to a severer test, where no reward was named, and he had to fall back upon the word already, given. It was a higher degree of faith. Still, in becoming a pilgrim at the call of God, the obedience of faith is seen. But he is no sooner in the land than trial comes, and his young faith is put to the proof. He had already built an altar, but worship never precludes trial. Nay, the place of worship is always where faith is tested. If through faith saints are led to the only ground where true and spiritual worship can be given, they will find sharper trials there than elsewhere. But faith is comparatively worthless unless tried; when it comes out of the furnace, it is more precious than gold. (1 Peter 1:77That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ: (1 Peter 1:7).) Abram has his altar, but he has famine also. Will he abide the trial, and remain in the land into which God had called him? Is his faith strong enough to trust God spite of the famine No. Abram fails, and goes into Egypt. He has not yet learned to trust where even the promise seems to fail, and to rest on God's word notwithstanding present appearances. His failure in faith while in the land leads to failure in truthfulness when in Egypt. Failure seldom comes singly. The first departure from the right path rarely brings out fully into the light the secret evil that caused it. It is generally God's way with His saints to allow the whole evil to be manifested before He begins to restore, and this in order that it may be judged in its deepest roots. God will have truth in the inward parts, and, blessed be His name, His grace produces it.
So low did Abram sink, that Pharaoh, the king, rebukes him. Shame to the saint when the world rebukes him! The king sends him away from the place to which he ought never to have gone. The flesh engendered distrust of God, and seduced him to go to the world (Egypt) to find there a resource from famine. The world sends him back to his true place. Thus often now God uses the world to rebuke the unfaithfulness of His own people. But even this was a distinct step forward in the teachings of faith, for the corollary of faith in God is, “no confidence” in self. And this is evidently what God was impressing upon Abram's soul. In result, Abram gets back “unto the place of the altar which he had made there at the first; and there Abram called on the name of Jehovah.” He is restored to worship; while in Egypt he did not call on the name of Jehovah, for he had no altar there. The lesson taught him here is, that it is not enough to leave his own country, and come into a land marked out by God, but he must abide there, though circumstances and worldly prudence might persuade him to depart. This has a voice for us now.
Abram advances in the school of faith. Being in the land, he is where God would have him, and he is not careful to choose for himself any particular part. So when Lot separated from him, Abram's freedom from anxious consideration as to where he should pitch his tent, shows itself in his disinterestedness in giving to his selfish nephew the choice of where he would go. Lot made no advance in faith. As the companion of Abram, he professed to take the same position-that of a pilgrim. But he had not pilgrims' ways. So Abram, after his return from Egypt, and restored to his altar, begins to feel that the presence of Lot is a hindrance. There was no true communion between them. Lot was rather a follower of Abram than of God; the land more his object than obedience to the call of God; and his herdmen strove with the herdmen of Abram for the better pasturage. Would they have dared to strive with Abram's herdmen if they had not known their master's desire to have the best of the land? Here was a sight for the Canaanite and the Perizzite who still dwelt in the land-two saints, ostensibly in the same condition, making the same profession of obedience in forsaking all to follow the leading of God, yet cannot agree! The cause is soon seen. Where nothing disturbs, very feeble faith looks as bright and strong as great faith; but nothing so exposes the want of faith as the greed of earthly possessions, whether for ourselves, or for our children. In our pilgrimage here there never are wanting circumstances in which the power of true faith and unselfish love may be seen, where the faithful can no longer walk with the worldly. Faith is compelled at last to speak out plainly, still, if decidedly, yet lovingly. So Abram and Lot were made manifest; the wrongdoing was with Lot, but Abram does not reproach him. “Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen, for we be brethren. Is not the whole land before thee? Separate thyself, I pray thee, from me: if thou wilt take the left hand, then I will go to the right; or if thou depart to the right hand, then I will go to the left.” (Gen. 13:8, 98And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we be brethren. 9Is not the whole land before thee? separate thyself, I pray thee, from me: if thou wilt take the left hand, then I will go to the right; or if thou depart to the right hand, then I will go to the left. (Genesis 13:8‑9).) Abram, not for the sake of having undisturbed possession of the best pasturage for his flocks, but to live in peace, in undisturbed communion with God, bids Lot choose his ground, and he, Abram, will go elsewhere. The secret of Lot's heart comes out now. There is no expressed wish not to separate, but an apparent readiness to go away. No doubt the separation was a greater relief to Lot than to Abram. The worldly-minded are never at home with the faithful. Where are they at home? Let Lot, righteous though he be (2 Pet. 2:7, 87And delivered just Lot, vexed with the filthy conversation of the wicked: 8(For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds;) (2 Peter 2:7‑8)), declare. “And Lot lifted up his eyes, and beheld all the plain of Jordan, that it was well watered every where, before Jehovah destroyed Sodom and Gomorrah, even as the garden of Jehovah, like the land of Egypt, as thou comest unto Zoar. Then Lot chose him all the plain of Jordan: and Lot journeyed east: and they separated themselves the one from, the other.” (Gen. 13:10, 1110And Lot lifted up his eyes, and beheld all the plain of Jordan, that it was well watered every where, before the Lord destroyed Sodom and Gomorrah, even as the garden of the Lord, like the land of Egypt, as thou comest unto Zoar. 11Then Lot chose him all the plain of Jordan; and Lot journeyed east: and they separated themselves the one from the other. (Genesis 13:10‑11).) The horrible wickedness of the cities of the plain did not prevent, him making his abode there; the good things of this life were too strong for him. So Paul said of Demas, who forsook him, “having loved this present world.” The love of the world makes sad havoc among saints. Unfaithfulness, declension, no testimony: such the ruinous condition of a soul whose eye rests upon the well-watered plain. What advantage can it bring, even though it be “as the garden of the Lord"? The wicked are there in possession; is that a place for a saint who professes to be a pilgrim, and in separation?
The fruitful vale of Sodom was a test to the faith of both Abram and Lot. God provides such opportunities now as then, that faith, which is His gift, may be seen, and be a witness to the power of Him who has called us. So faith is content to give up present good, to forego companionship, preferring to be alone, rather than tolerate what would be a hindrance to communion or a dishonor to God. This was Abram's victory. Did it cost him nothing to say to his nephew and his companion hitherto, “Separate thyself"? Nay, but true-heartedness to God was above every other consideration or feeling. The love of kindred is set aside when faithfulness to God is in question. Far different was Lot. Flesh never makes a good choice, and a saint's flesh the worst choice of all. So Lot proved to his own cost. Abram can trust God for all, and yields to Lot. His departure is the occasion for God to renew and amplify His promise to Abram. How greatly sweeter this was to him than the well-watered plain could be to Lot Abram goes to the plains of Mamre with the well-learned promise in his heart, and there builds his altar. Lot has neither the faith, nor the promise, nor the altar. How could he when in Sodom? What had he there? “For that righteous man dwelling among them, in seeing and hearing vexed his righteous soul from day to day with their unlawful deeds.” (2 Peter 2:88(For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds;) (2 Peter 2:8).) Did the fruitfulness of the place make less unbearable the wickedness of the inhabitants, or compensate for the vexation of his soul? It was great unfaithfulness to go there; nor was the consequence confined to the loss of his possessions, but the corruption of the place had taken hold of his family, and his history closes under as black a cloud as perhaps is possible for a man who is called righteous. (Gen. 19:30,30And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him; for he feared to dwell in Zoar: and he dwelt in a cave, he and his two daughters. (Genesis 19:30) &c.)
If faith knows how to yield, and take a low place, God knows how to honor it. So Abram gets the victory over the four kings, and rescues poor Lot from captivity, who had behaved so unseemly. Though Abram could not live with Lot, yet he runs to his help when in distress. Communion of saints is one thing, helping a brother in need is another thing; this is always imperative (1 John 3:1717But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? (1 John 3:17)), the former not always possible; for how can two walk together except they are agreed?
When saints take a wrong course, they are never left without warning. Lot has settled down in the plains of Sodom, and God sends four kings to drive him out. All his coveted wealth is taken, and himself a captive. If Lot had had faith, he would have seen in this that Sodom was no place for him. But be saw it not. The fruitful plain, fat pasturage, world's wealth, filled his eye and his heart. God's warning call was unheeded, and Lot settles down again in his old place, after having been. delivered by Abram, and his wealth restored. A heavier judgment comes, and we have seen the sad sequel. As much as Lot was under the influence of the love of the world, so much, and more, was Abram above it. The saint's superiority is seen in Abram's refusal to take reward from Sodom's king. If faith overcomes the world, neither will it take its benefits. Abram had God's promise, and he was too rich with such a promise to accept gifts from the poor king. But he did not forget the just claims of those who had not his faith, nor God's promise; he stipulated for the young men who were not of his household. As to himself, well, God rewards him. He will be debtor to no man. We never give up anything for Christ now, without having sevenfold more from God. If a believer now is called to give up what moat he prizes, it is only to put him in a position where infinitely more precious things may be given. So said the Lord, “There is no man that hath left house, or parents, or brethren, or wife, or children for the kingdom of God's sake, who shall not receive manifold more in this present time, and in the world to come life everlasting.” (Luke 18:29, 3029And he said unto them, Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake, 30Who shall not receive manifold more in this present time, and in the world to come life everlasting. (Luke 18:29‑30).) And so said God to Abram, “Fear not, Abram, I am thy shield, and thy exceeding great reward.” Faith grows by exercise, but more by what it feeds upon; for God unfolds Himself to the believer's eye, and is constantly attracting faith, that it be fastened upon each fresh revelation of the love, and goodness, and power of God. There is no such fresh revelation made to the church now as was given to Abram, for God is fully revealed in Christ; but each believer is conscious with what fresh power old and familiar truths are applied to heart and conscience as we pursue our pilgrim path, strengthening our faith, and giving a deeper apprehension of the grace of God; yea, and a more genuine abhorrence of sin in the flesh. So, in the main, the path of faith is the same. Abram was led on step by step; so are we. And faith is given that we may lay hold of each fresh display of God in grace, each fresh unfolding of the glory of Christ. And this is God's will. “But grow in grace, and in the knowledge of our Lord and Savior Jesus Christ; to him be glory both now and forever. Amen.” (2 Peter 3:1818But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen. (2 Peter 3:18).)
Abram refused the king's reward, but God will be his reward. He has the promise of a son and heir to the promised inheritance. It was God's purpose from the first: “I will make of thee a great nation.” As yet Abram's faith had not distinctly laid hold of this; he thought that one born in his house would be his heir. “I am thy exceeding great reward,” God said. Abram wants to know how that can be; “Behold to me thou hast given no seed.” God graciously meets the yearnings of his soul, and combines the carrying out of His own will with granting Abram's desire, as a reward for refusing the gifts of the world. Here was faithfulness to God, for he who had left all at the call of God, and would have riches only from Him, was very jealous lest the king of Sodom should say that he had made Abram rich. God not only rewards Abram with the promise of a son, but also in a figure gives him a brief glimpse of what awaited his descendants in the near future. That is, Abram becomes a depositary of God's promises, and the covenant is made, whatever intervening trouble may come, “Unto thy seed have I given the land, from the river of Egypt unto the great river, the river Euphrates.”
Faith does not reject earthly blessings when God gives them; but when one seeks to forestall God's time, it always brings sorrow. God will perform His promise surely, but in His own way and time. Nature was impatient, and could not wait. Unbelief made Sarai say that she was not included, in the promise. (Gen. 16:22And Sarai said unto Abram, Behold now, the Lord hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai. (Genesis 16:2).) Failure in this instance seems greater in Sarai than in Abram. Nevertheless he, like Adam, listened to his wife, instead of trusting God. Ishmael is born. Sarai becomes envious, Hagar presuming. Household dissension is the result. And such is always the case where the head of the house forgets his responsibility to God.
God is faithful to His word, and His grace abounds over failure, and gives further and deeper disclosures of Himself. Previously God had said, “I am thy shield, and thy exceeding great reward;” what He was to and for Abram-Protector and Giver of blessings. Now He reveals Himself-a far more blessed thing: “I am El Shaddai.” To this revelation is joined the precept, “Walk before me, and be thou perfect.” When God was only giving promises, it was without this call to holy walking. When He reveals Himself, there must be holiness in the one to whom the revelation is given. True and peaceful knowledge of God is inseparable from holiness of life. Even confidence as to personal acceptance by the shed blood is shaken where there is a worldly walk. If we would have and enjoy the intimacies of communion by walking with God, we must also walk before Him in holiness. These two things cannot be sundered. God had brought Abram into communion with Himself, had revealed the condition of his children for four hundred years to come, and He would keep him in the enjoyment of this special place by a holy walk-” Be thou perfect.” The promise is repeated, but the point of this scene is that Abram feels the presence of God Himself, and the power of His word. Mark the difference between being in presence of blessing, and in that of God. Great as the promised blessings were, we do not find Abram on his face. But now it is El Shaddai Himself talking and telling His name to Abram. What else could he do, but fall on his face and listen?
God spoke freely with Adam before he sinned, that is, He gave commandment as to his conduct in the garden. He talked again when He came to judge them after their sin. But never before was such talk as this from God to man. How came it so now It is the condescension of grace; it is the way of blessing under the new aspect of faith first seen in Abram. Earthly blessing first presented, now God reveals Himself as the El Shaddai. Abram has graduated in the school of faith, and God puts honors upon him. It is the highest point he has yet reached. “Neither shall thy name any more be called Abram, but thy name shall be Abraham.” Not merely does the import of the new name tell of his progress in faith, but the fact of giving it is a proof of increased intimacy (may we not say, of God's pleasure in him?) It is not uncommon among men to give new names to things in which they are specially interested. So this new name tells us that Abraham pleased God. Enoch had that testimony, now it is given to Abraham. In what position was he when he received it? On his face, in true worship. This is the place where faith puts us. None, save those who are there, can tell its blessedness. On our face in His presence, and hearing God talking to us! The result to Abraham is, that he and all his household are circumcised: communion with God is death to the flesh. Thanksgiving for mercies and blessing is surely offered to God by every saint, but it is not the higher kind of worship. What produces this higher worship? Not the reception of blessing, but God revealing Himself. “I am El Shaddai,” and Abraham falls on his face.
We by faith know Him in Christ as Savior-God, also as God and Father. This knowledge, divinely taught, makes us worshippers.
Another instance of the intimacy into which faith brings the believer, is, that God reveals to Abraham the imminent doom of the cities of the plain. Already he has had a glimpse of the oppression of his descendants in Egypt. Now the judgment upon guilty Sodom is told him. And here it is not Abraham asking, for he was not aware that judgment was so near, but God telling without his asking. So near was Abraham to God, that He will not even judge the guilty cities before He tells Abraham. Here is seen not so much his faith in God, as God's friendship with Abraham. He is called the friend of God: can there be a greater proof, a more astonishing instance, than when God says, “Shall I hide from Abraham that thing which I do?” &c. God is not only Abraham's friend, but Abraham is God's friend, and, as such, God will not hide “that thing” from him. Moreover God has confidence in him; “For I know him that he will command his children and his household after him, and they shall keep the way of Jehovah to do justice and judgment; that Jehovah may bring upon Abraham that which he hath spoken of him.” (Gen. 18:17-1917And the Lord said, Shall I hide from Abraham that thing which I do; 18Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? 19For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment; that the Lord may bring upon Abraham that which he hath spoken of him. (Genesis 18:17‑19).) Here is the fruit of faith in man, and of grace from God. On Abraham's side, faithfulness; on God's side, confidence in His faithful servant. Could legal obedience produce this? Nay, nothing but faith-God's gift-His wise means of bringing us into the highest possible place of communion, and of being His delight.
Again, another privilege of faith, Abraham becomes an intercessor, and he pleads for the righteous, if any such are found in Sodom. He has perfect rest for himself: the judgment will not touch him; he intercedes for others. It is the believer's privilege now. Assured of our own salvation, we pray for those around us. How great the intimacy, how strong the confidence, we might almost say, what familiarity he uses in his pleading! And how pleasing to God his anxiety that righteous men should not be involved in the judgment-nay, more, that even the guilty cities should be spared if only ten righteous men should be found there! God goes as far as Abraham's faith. It was he that ceased to ask before God ceased to grant. What a mighty power with God is faith! He in grace would have gone further, if Abraham's faith had. But God overrules all, and Abraham stops in his pleading. Faith, however great, has never reached the limit of mercy. If not for himself, yet for others, Abraham fell short of the grace of God. Still, to be an intercessor is a marvelous place for a believer. Angels have not this function. Yet even now idolatry, while assuming the name of Christianity, puts them in that place. The poor heathen knew no better. It is reserved for Christendom, in spite of the light that now shines, to manifest this utter darkness of man's mind, to the dishonor of Christ.
Such the point to which Abraham, led by the Spirit, has attained. He enjoys familiar intercourse with God. There are three important facts connected with this privilege. He is a worshipper through the revelation of God's name to his soul; he has received a new name, a token to him of God's pleasure, as it were a seal to his heart that now God claims him for His own; and he is alone with God. The two others had departed to deliver Lot (Gen. 18:22; 19:122And the men turned their faces from thence, and went toward Sodom: but Abraham stood yet before the Lord. (Genesis 18:22)
1And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground; (Genesis 19:1)) ere the morning sun arose. How little the guilty inhabitants of the doomed cities were aware that a saint of God was pleading for them! Not till the rain of fire and brimstone descended did they realize their dreadful position. Then it was too late. So will it be at the end of this age.
A believer enjoying such privileges, having such power with God, can such an one fail? Yea, and in the same way as before. The same fear, and the same untruth, and a sharper rebuke from Abimelech than from Pharaoh. The root of the failure was deep; the evil which manifests itself for the second time had existed from the very outset of his course; and we find that the basest and most despicable form of selfishness lies hid in the heart of the man who has shown such faith and enjoyed such privilege, namely, denying his wife for fear he himself should be killed. On the former occasion one might have supposed it was the effect of a gulden access of fear when he came near Egypt, though even then inexcusable, for God had said, “Unto thy seed will I give the land.” Abram forgot the promise, and his faith failed. “They will kill me for thy sake.” Then where would have been the seed to whom the land was promised? But it was no sudden temptation, it was a preconcerted plan from the first between Abraham and his wife. (Gen. 20:1313And it came to pass, when God caused me to wander from my father's house, that I said unto her, This is thy kindness which thou shalt show unto me; at every place whither we shall come, say of me, He is my brother. (Genesis 20:13).) That such an agreement should be made when they first started on their pilgrimage may not surprise us much; but when we see the same unjudged evil again appearing in one now so eminent, we learn one of the most solemn lessons possible. For Abraham had been rebuked by Pharaoh for his untruth, had gained a victory over self when he yielded the best of the land to Lot; and been honored of God in conquering the four kings, and rescuing his nephew; above all, God had revealed His name, and he had been made a worshipper, had become an intercessor, and now the promise of Isaac yet sounding in his ears-even after all this, up springs the old unjudged root, “They will kill me for thy sake.” It tells us this, that no amount of blessing, no enjoyment of privilege, can set aside the necessity for judging sin in the flesh. No doubt he had judged the act of denying his wife on the first occasion, but he had not gone back and judged the intention, formed before, long before, the seeming need for the Act. Now he owns, and publicly confesses, that he had so agreed with his wife. (Gen. 20:1313And it came to pass, when God caused me to wander from my father's house, that I said unto her, This is thy kindness which thou shalt show unto me; at every place whither we shall come, say of me, He is my brother. (Genesis 20:13).) Abimelech may not have discerned the sin in it. God did surely, and he will have Abraham to judge the root as well as the branch, the sin which had clung to him from the first. So, whether by our failure or by direct communication of truth, the sovereignty of grace appears, and God leads His saints by moral means into the paths of faith and holiness. It is ever so. If we fail to judge the nature that produces the evil, what ever sorrow the commission of it may cause, it will appear again and again, until by faith we are able to pronounce sentence of death upon all that we are by nature.
It is our privilege to see and admire the wisdom of God in these moral processes of teaching. Our slowness in learning but serves to display the patience of His grace. And we plainly see that, whatever the blessing of faith, and the honor God bestows upon it, it is only dependence upon God; and when the eye is not resting upon Him, we are the same, or worse, than before. By the details of Abraham's life God is showing how He brings the believer into closer connection with Himself than if man were unfallen. The riches of grace far exceed the blessings of creation. To display, and to be known and worshipped according to the riches of His grace, was His eternal purpose, and thus He has glory in the highest. He is a God who saves, gives to the unworthy, reveals Himself in His own nature of love-a love stronger than sin, than death, which raises fallen man, and puts him by faith in a position far more blessed and glorious than creation could, or mere legal righteousness, had this been possible. It was knowing this that Paul could say, “But God be thanked that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.” And note, it is not thanking God because they had obeyed, but because they had been the slaves of sin. Certainly such thanksgiving could only be after they had obeyed. They had been slaves, but were such no longer; and the sphere of blessing into which they were brought is so much higher than that which was attached to creation innocence-a sphere which can be filled only by those who were once slaves. No law-righteousness could fit one for it. There all that God can give, all that a creature can receive, is found. It exalts God in every way. The apostle thanks God for two things: namely, redemption brings infinitely higher blessing to those who were once slaves, but have obeyed from the heart that form of doctrine delivered to them. And brings glory, highest and best glory, to God; and Paul, led of the Spirit, gives thanks for what God is. Redemption glory brings out redemption thanksgiving.
Another, and the severest test of all, awaits Abraham's faith. It is said, “God did tempt [try] Abraham.” These very words prepare us for the solemn scene. There had been previous trials, but of no other is it said, “God did tempt Abraham.” In the life of every saint there is one trial which may be called the trial; all others are, to this one, comparatively light. It may be earlier or later in the life and walk of faith, but it comes. The trial of Abraham is now come; and whether we look at him, or the sustaining power of divinely supplied faith, we can but, as it were, stolid aside as the scene passes before us. A man, at the command of God, going to offer up his only son as a sacrifice I No sudden, and therefore imperfect, obedience on the spur of the moment, but a three days' journey, where was ample time for any conflict between love for his son and obedience to God. But faith triumphed-faith in the promise, that in Isaac the everlasting covenant should be established, and with his seed after him. (Gen. 17:1919And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him. (Genesis 17:19).) How, if Isaac were sacrificed? Faith gave the ready answer,” Accounting that God was able to raise him up even from the dead.” (Heb. 11:1919Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure. (Hebrews 11:19).) His feelings, as he leads his unconscious son to the altar, are too deep, too mixed, to permit any analysis. God alone could gauge the depth of his affection for Isaac, but faith and obedience to Himself were greater; the feelings of nature were kept down, as, in the power of faith in God, he journeyed to the mount of Moriah. No stoical indifference pervaded his breast; all the intense love of a father for an only son was there. But how calm is Abraham! It is the calmness of faith. On the third day the appointed place is seen, and he bids his attendants to remain. He and the lad were going yonder to worship. How truly his heart is in communion with God, how unfeigned his obedience. He calls the offering up of Isaac “worship;” but he adds, “and come again.” Here his faith shines, and casts its bright light over all the path. “Come again” —yes, he and Isaac were coming again. The word of promise was irrevocable, and if death come, resurrection must follow. But this faith is not at the expense of natural affection. As the two go on, Isaac says, “Behold the fire and the wood, but where is the lamb for a burnt-offering?” Mere nature would have broken down here. No father's love, unsustained by faith, could have borne such a strain as this. Can anything more clearly indicate the entire submission of his heart to God, more complete control of parental feeling, than his answer, most expressive by its very brevity? “My son, God will provide himself a lamb for a burnt-offering.” Isaac was carrying the wood on which he was to be a burnt-offering-type of Him who bore His cross before He was nailed to it; such a question at that moment must have pierced Abraham's heart. No, natural affection was there in its strength. Only God had the first place in his soul. If God demanded Isaac as a burnt-offering, who is Abraham to demur? He would teach Isaac to bow to God's will, but does not tell his son that he is the lamb. In this short answer are comprised his own submission to God's will, raising Isaac's thoughts above the circumstances up to God, and his deep love for him; perhaps his feelings too strong to say more. Exquisite is the blending of all these in his soul. God knew what the strain would be upon the father's heart, but He provided for it, and brings Abraham through the trying ordeal, and then commends him for what He had enabled him to do. This is grace indeed. How sweet and blessed to Abraham was God's commendation of his obedience of faith. “By myself have I sworn, saith Jehovah, for because thou Hast done this thing, and hast not withheld thy son, thine only son, that in blessing, I will bless thee, and in multiplying, I will multiply thy seed as the stars of heaven, and as the sand which is upon the sea-shore, and thy seed shall possess the gate of his enemies; and in thy seed shall all the nations of the earth be blessed, because thou hast obeyed my voice.” (Gen. 22:16-1816And said, By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son: 17That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; 18And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. (Genesis 22:16‑18).)
Faith sacrifices its best and choicest things to God. Abraham did not withhold his choicest. This is one of faith's greatest victories. He is a mighty man of faith. They who conquered foes by faith, who gave their own bodies to torture, do not by that show the power of faith to the same degree as Abraham in giving up his only son, Isaac. For there was more than the putting aside of parental affection: the promises of God, of such immense blessing to and by the seed, were apparently given up-apparently, not really, for Abraham knew now that God's word must stand. He and the lad will come again. The Spirit of God tells us what Abraham meant when he told his young men to wait for them” accounting that God was able to raise him up even from the dead.” This is the highest kind of faith-it is resurrection faith. No other kind will do in the presence of death. This is the special characteristic of faith now. We believe in Him “who lived, who died, who lives again,” in Him “who was delivered for our offenses, and was raised again for our justification.” “If Christ be not raised, your faith is vain, ye are yet in your sins.”
Death's impress is upon everything here below, and by faith this is our estimate of them all. By faith we reckon ourselves to have died with Christ; by faith we live again with Him. By faith all that we prize most is beyond death, on the resurrection side. Christ is there. Having been identified with Him in the likeness of His death, so also we shall be in the likeness of His resurrection. The pledge of victory over all our surroundings, which bear death's stamp, is the resurrection of Christ. The faith which is vain unless Christ be raised, may surely be emphatically called resurrection faith. Since death claims all here below as its prey, he who has this faith is a new creation; and so scripture declares. (2 Cor. 5:1717Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. (2 Corinthians 5:17).)
If this faith be our faith, how is it operating in us? Can we, like Abraham, rise to its height? Do we cheerfully give up things not nearly so dear to us as an only son This was Abraham's faith, and the Holy Spirit brings him before us as an example for our instruction: “Be followers of them who through faith and patience inherit the promises.” (Heb. 6:1212That ye be not slothful, but followers of them who through faith and patience inherit the promises. (Hebrews 6:12).)
But what precious teaching is here! on the one hand, how entire the giving up of all to God must have been in this most eminent man of faith; on the other, how great the grace and power given to enable him to obey, in loving and confiding faith, the command of God. If his faith is recorded for our imitation, the same grace is ready to endow us with the same power. And then only think of the reward!
Wonderful lessons for us. This record of Abraham is not merely to tell us of his faith and consequent blessing, but of the way, the only war, and that in a most heart-stirring narrative, in which God, our God and Father, can be glorified in and by us. May we have grace to profit by them.
But we cannot leave this most interesting and instructive event without a word about Him whom Isaac typifies. If we have wondered at the type, how much more do we at the Antitype! Ah, there was the reality. Moriah's mount was but the shadow. In figure Isaac was offered, in figure he was raised. Calvary's mount is not figure, but fact-.not the shadow, but the substance. When God's Son was bound to the cross, there was no voice from heaven to stay the uplifted hand, but the contrary. God forsook His Son. The voice from heaven to Abraham was, “Lay not thine hand upon the lad.” The voice heard by the prophet said, “Awake, O sword, against my Shepherd, and smite the man that is my fellow, saith Jehovah of hosts: smite the Shepherd, and the sheep shall be scattered.” (Zech. 13:77Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones. (Zechariah 13:7).) God's beloved Son was not withheld from death. He, like the ram caught in the thicket by his horns, became the substitutional Victim. But Jesus was willingly caught, was foreordained to it. Eminent as the typical men were, they fade before Christ. Isaac bore the wood, but he was unconscious that he was to be bound upon it, that the knife in his father's hand was for his own bosom, the fire for his own burning. Jesus bore His cross, and knew all that was coming-the nails, the spear, the forsaking! There, on Calvary, was the real sacrifice-there the true Lamb.
To vindicate the honor of God, to make atonement to His insulted majesty, to make known God's love, to declare Him as the Savior-God-this was the purpose for which He came, this the thicket in which He, as God's Lamb, voluntarily allowed Himself to be caught. “Lo, I come to do thy will, O God.”
(To be continued.)