Notes On The Book Of Genesis Part 7

But there was a deeper trial for Abraham's heart than even the famine, namely, that arising from the company of one who evidently was not walking in the energy of personal faith, nor in the realization of personal responsibility. It seems plain that Lot was, from the very beginning, borne onward rather by Abraham's influence and example, than by his own faith in G.o.d. This is a very common case. If we look down along the history of the people of G.o.d, we can easily see how that, in every great movement produced by the Spirit of G.o.d, certain individuals have attached themselves thereto who were not personally partic.i.p.ators of the power which had produced the movement. Such persons go on for a time, either as a dead weight upon the testimony, or an active hindrance to it. Thus, in Abraham's case, the Lord called him to leave his kindred; but he brought his kindred with him. Terah r.e.t.a.r.ded him in his movement, until death took him out of the way. Lot followed him somewhat farther, until "the l.u.s.ts of other things" overpowered him, and he entirely broke down.

The same thing is observable in the great movement of Israel out of Egypt. "A mixed mult.i.tude" followed them, and caused much defilement, weakness, and sorrow; for we read, in Numbers xi., "the mixed mult.i.tude that was among them fell a l.u.s.ting: and the children of Israel _also_ wept again, and said, who shall give us flesh to eat." So also, in the early days of the Church; and not only so, but in every revival which has taken place therein, down to the present day, many have been acted upon by various influences, which, not being divine, proved evanescent; and the persons so acted upon sooner or later gave way, and found their proper level. Nothing will endure but that which is of G.o.d. I must realize the link between me and the living G.o.d. I must know myself as one called of him into the position which I occupy, else I shall have no stability, and exhibit no consistency therein. It will not do for us to follow in the track of other people, merely because it is their track. G.o.d will graciously give each a path to walk in, a sphere to move in, and a responsibility to fulfil; and we are bound to know our calling and the functions thereof, that, by his grace ministered to our souls daily, we may work therein effectually to his glory. It matters not what our measure may be, provided it be what G.o.d hath dealt to us.

We may have "five talents," or we may have but "one:" still, if we use the "one," with our eye fixed on the Master, we shall be just as sure to hear from his gracious lips the words, "well done," as if we had used the "five." This is encouraging. Paul, Peter, James, and John, had each his peculiar measure, his specific ministry; and so with all: none needs to interfere with another. A carpenter has a saw and a plane, a hammer and a chisel; and he uses each as he needs it. Nothing can be more worthless than imitation. If, in the natural world, we look at the various orders of creation, we see no imitation. All have their proper sphere, their proper functions. And if it be thus in the natural world, how much more in the spiritual. The field is wide enough for all. In every house there are vessels of various sizes and various shapes. The master wants them all.

Let us, therefore, my beloved reader, search and see whether we are walking under a divine or a human influence; whether our faith stands in the wisdom of man, or in the power of G.o.d; whether we are doing things because others have done them, or because the Lord has called us to do them; whether we are merely propped up by the example and influence of our fellow, or sustained by personal faith in G.o.d. These are serious inquiries. It is, no doubt, a happy privilege to enjoy the fellows.h.i.+p of our brethren; but if we are propped up by them, we shall soon make s.h.i.+pwreck. So, also, if we go beyond our measure, our action will be strained and unsightly, uneasy and unnatural. It is very easy to see when a man is working in his place, and according to his measure. All affectation, a.s.sumption, and imitation, is contemptible in the extreme. Hence, though we cannot be great, let us be honest; and though we cannot be brilliant, let us be genuine. If a person goes beyond his depth, without knowing how to swim, he will surely flounder.

If a vessel put out to sea, without being sea-worthy and in trim, it will surely be beaten back into harbor, or lost. Lot left "Ur of the Chaldees," but he fell in the plains of Sodom. The call of G.o.d had not reached his heart, nor the inheritance of G.o.d filled his vision. Solemn thought! may we ponder it deeply! Blessed be G.o.d, there is a path for each of his servants, along which s.h.i.+nes the light of his approving countenance, and to walk therein should be our chief joy. His approval is enough for the heart that knows him. True, we may not always be able to command the approval and concurrence of our brethren; we may frequently be misunderstood; but we cannot help these things. "The day"

will set all this to rights, and the loyal heart can contentedly wait for that day, knowing that then "every man shall have praise of G.o.d."

But it may be well to examine, more particularly, what it was that caused Lot to turn aside off the path of public testimony. There is a crisis in every man's history at which it will a.s.suredly be made manifest on what ground he is resting, by what motives he is actuated, and by what objects he is animated. Thus it was with Lot. He did not die at Charran; but he fell at Sodom. The _ostensible_ cause of his fall was the strife between his herdmen and those of Abraham; but the fact is, when one is not really walking with a single eye and purified affections, he will easily find a stone to stumble over. If he does not find it at one time, he will at another. If he does not find it here, he will find it there. In one sense, it makes little matter as to what may be the apparent cause of turning aside; the _real_ cause lies underneath, far away, it may be, from common observation, in the hidden chambers of the heart's affections and desires, where _the world_, in some shape or form, has been sought after. The strife between the herdmen might have been easily settled without spiritual damage to either Abraham or Lot. To the former, indeed, it only afforded an occasion for exhibiting the beautiful power of faith, and the moral elevation, the heavenly vantage-ground, on which faith ever sets the possessor thereof. But to the latter it was an occasion for exhibiting the thorough worldliness of his heart. The strife no more produced the worldliness in Lot than it produced the faith in Abraham; it only manifested, in the case of each, what was really there.

Thus it is always: controversies and divisions arise in the Church of G.o.d, and many are stumbled thereby, and driven back into the world, in one way or another. They then lay the blame on the controversy and division, whereas the truth is, that these things were only the means of developing the real condition of the soul, and the bent of the heart. The world was in the heart, and _would be_ reached by some _route_ or another; nor is there much of moral excellency exhibited in blaming men and things, when the root of the matter lies within. It is not that controversy and division are not to be deeply deplored: a.s.suredly they are. To see brethren contending in the very presence of "the Canaanite and the Perizzite," is truly lamentable and humiliating. Our language should ever be, "Let there be no strife, I pray thee, between me and thee ... for we are brethren." Still, why did not Abraham make choice of Sodom? Why did not the strife drive him into the world? Why was it not an occasion of stumbling to him? Because he looked at it from G.o.d's point of view. No doubt, he had a heart that could be attracted by "well-watered plains," just as powerfully as Lot's heart; but then he did not allow his own heart to choose. He first let Lot take his choice, and then left G.o.d to choose for him.

This was heavenly wisdom. This is what faith ever does: it allows G.o.d to fix its inheritance, as it also allows him to make it good. It is always satisfied with the portion which G.o.d gives. It can say, "the lines are fallen to me in pleasant places; yea, I have a goodly heritage." It matters not where "the lines" fall; for, in the judgment of faith, they always "fall in pleasant places," just because G.o.d casts them there.

The man of faith can easily afford to allow the man of sight to take his choice. He can say, "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." What beautiful disinterestedness and moral elevation we have here! and yet what security! It is certain that, let nature range where it will, let it take its most comprehensive grasp, its boldest and highest flight, there is never the slightest danger of its laying its hand upon faith's treasure. It will seek its portion in quite an opposite direction. Faith lays up its treasure in a place which nature would never dream of examining and, as to its approaching thereto, it could not if it would; and it would not if it could. Hence, therefore, faith is perfectly safe, as well as beautifully disinterested, in allowing nature to take its choice.

What, then, did Lot choose when he got his choice. He chose Sodom. The very place that was about to be judged. But how was this? Why select such a spot? Because he looked at the outward appearance, and not at the intrinsic character and future destiny. The intrinsic character was "_wicked_." Its future destiny was "_judgment_,"--to be destroyed by "fire and brimstone out of heaven." But, it may be said, "Lot knew nothing of all this." Perhaps not, nor Abraham either; but G.o.d did; and had Lot allowed G.o.d to "choose his inheritance for him," he certainly would not have chosen a spot that he himself was about to destroy. He did not, however. He judged for himself. Sodom suited him, though it did not suit G.o.d. His eye rested on the "well-watered plains," and his heart was attracted by them. "He pitched his tent _toward_ Sodom." Such is nature's choice! "Demas hath forsaken me, having loved this present world." Lot forsook Abraham for the same reason. He left the place of testimony, and got into the place of judgment.

"And the Lord said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art, northward, and southward, and eastward, and westward; for all the land which thou seest, to thee will I give it, and to thy seed forever." The "strife" and "separation," so far from damaging Abraham's spiritual condition, rather brought out, in full relief, his heavenly principles, and strengthened in his soul the life of faith. Moreover, it cleared the prospect for him, and delivered him from the company of one who could only prove a dead weight. Thus it worked for good, and yielded a harvest of blessing. It is at once most solemn, and yet most encouraging, to bear in mind that, in the long run, men find their proper level. Men who run unsent, break down, in one way or another, and find their way back to that which they profess to have left. On the other hand, those who are called of G.o.d, and lean on him, are, by his grace, sustained. "Their path is as the s.h.i.+ning light, which s.h.i.+neth more and more unto the perfect day." The thought of this should keep us humble, watchful, and prayerful. "Let him that thinketh he standeth take heed lest he fall," for truly, "there are first that shall be last, and there are last that shall be first." "He that endureth to the end, the same shall be saved," is a principle which, whatever be its specific application, has a wide moral bearing. Many a vessel has sailed out of harbor in gallant style, with all its canvas spread, amid cheering and shouting, and with many fair promises of a first-rate pa.s.sage; but, alas! storms, waves, shoals, rocks, and quicksands, have changed the aspect of things; and the voyage that commenced with hope has ended in disaster. I am here only referring to the path of service and testimony, and by no means to the question of a man's eternal acceptance in Christ. This latter, blessed be G.o.d, does not in any wise rest with ourselves, but with him who has said, "I give unto my sheep eternal life, and they shall never perish, neither shall any pluck them out of my hand." But do we not know that many Christians set out on some special course of service or testimony, under the impression that they are called of G.o.d thereto, and after a time they break down?

Unquestionably. And, further, very many set out in the profession of some special principle of action, respecting which they have not been divinely taught, or the consequences of which they have not maturely considered in the presence of G.o.d, and, as a necessary result, they themselves have been found after a time in the open violation of those very principles. All this is deplorable, and should be carefully avoided. It tends to weaken the faith of G.o.d's elect, and causes the enemies of the truth to speak reproachfully. Each one should receive his call and his commission directly from the Master himself. All whom Christ calls into any special service, he will, infallibly, maintain therein, for he never sent any one a warfare at his own charges. But if we run unsent, we shall not only be left to _learn_ our folly, but to _exhibit_ it.

Yet it is not that any one should set himself up as the impersonation of any principle, or as an example of any special character of service or testimony. G.o.d forbid. This would be the most egregious folly and empty conceit. It is a teacher's business to set forth G.o.d's Word; and it is a servant's business to set forth the Master's will; but while all this is fully understood and admitted, we must ever remember the deep need there is of counting the cost, ere we undertake to build a tower or go forth to war. Were this more seriously attended to, there would be far less confusion and failure in our midst. Abraham was called of G.o.d from Ur to Canaan, and hence, G.o.d led him forth on the way. When Abraham tarried at Charran, G.o.d waited for him; when he went down into Egypt, he restored him; when he needed guidance, he guided him; when there was a strife and a separation, he took care of him; so that Abraham had only to say, "Oh, how great is thy goodness which _thou hast laid up_ for them that fear thee; which thou hast wrought for them that trust in thee, before the sons of men." He lost nothing by the strife. He had his tent and his altar before; and he had his tent and his altar afterwards. "Then Abram removed _his tent_ and came and dwelt in the plain of Mamre, which is in Hebron, and built there _an altar_ unto the Lord." Lot might choose Sodom; but as for Abraham, he sought and found his all in G.o.d. There was no altar in Sodom. Alas! all who travel in that direction are in quest of something quite different from that. It is never the wors.h.i.+p of G.o.d, but the love of the world that leads them thither. And even though they should attain their object, what is it? How does it end? Just thus: "He gave them their request, but sent leanness into their souls."

CHAPTER XIV.

We are here presented with an historic record of the revolt of five kings from under the hand of Chedorlaomer, and a battle consequent thereon. The Spirit of G.o.d can occupy himself with the movements of "kings and their armies," when such movements are in anywise connected with the people of G.o.d. In the present case, Abraham personally had nothing whatever to do with the revolt or its consequences. His "tent and altar" were not likely to furnish an occasion for the declaration of war, nor yet to be much affected by the outbreak or issue thereof.

The proper portion of a heavenly man could never, by any possibility, tempt the cupidity nor excite the ambition of the kings and conquerors of this world.

However, although Abraham was not affected by the battle of "four kings with five," yet Lot was. His position was such as to involve him in the whole affair. So long as we are enabled, through grace, to pursue the path of simple faith, we shall be thrown completely outside the range of this world's circ.u.mstances; but if we abandon our high and holy position as those whose "citizens.h.i.+p is in heaven," and seek a name, a place, and a portion in the earth, we must expect to partic.i.p.ate in earth's convulsions and vicissitudes. Lot had taken up his abode in the plains of Sodom, and was, therefore, deeply and sensibly affected by the wars of Sodom. It must ever be thus. It is a bitter and a painful thing for the child of G.o.d to mingle himself with the children of this world. He can never do so without serious damage to his own soul, as well as to the testimony with which he is entrusted. What testimony was Lot in Sodom? A very feeble one, indeed, if one at all. The very fact of his settling himself there was the death-blow to his testimony. To have spoken a word against Sodom and its ways would have been to condemn himself,--for why was he there? But in truth, it does not by any means appear that to testify for G.o.d formed any part of his object in "pitching his tent toward Sodom." Personal and family interests seem to have been the leading springs of action in his heart; and though, as Peter tells us, "his righteous soul was vexed with the filthy conversation of the wicked, from day to day," yet had he but little power to act against it, even if inclined so to do.

It is important, in a practical point of view, to see that we cannot be governed by two objects at the same time. For example, I cannot have before my mind as objects my worldly interests and the interests of the gospel of Christ. If I go to a town for the purpose of setting-up in business, then, clearly, business is my object, and not the gospel. I may, no doubt, propose to myself both to attend to business and to preach the gospel as well; but, all the while, either one or the other must be my object. It is not that a servant of Christ may not most blessedly and effectually preach the gospel and attend to business also: he a.s.suredly may; but, in such a case, the gospel will be his object, and not business. Paul preached the gospel and made tents; but the gospel was his object, and not tent-making. If I make business my object, the gospel preaching will speedily prove to be formal and unprofitable work; yea, it will be well if it be not made use of to sanctify my covetousness. The heart is very treacherous; and it is often truly astonis.h.i.+ng to see how it deceives us when we desire to gain some special point. It will furnish, in abundance, the most plausible reasons; while the eyes of our understanding are so blinded by self-interest or unjudged wilfulness, as to be incapable of detecting their plausibility. How frequently do we hear persons defending a continuance in a position which they admit to be wrong, on the plea that they thereby enjoy a wider sphere of usefulness. To all such reasoning, Samuel furnishes a pointed and powerful reply: "To obey is better than sacrifice, and to hearken than the fat of rams."

Which was--Abraham or Lot--able to do the more good? Does not the history of those two men prove beyond a question that the most effectual way to serve the world is to be faithful to it, by separating from and testifying against it?

But be it remembered that genuine separation from the world can only be the result of communion with G.o.d. I may seclude myself from the world, and const.i.tute myself the centre of my being, like a monk or a cynic; but separation to G.o.d is a totally different thing. The one chills and contracts, the other warms and expands. That drives us in upon ourselves; this draws us out in love and interest for others. That makes self and its interests our centre; this makes G.o.d and his glory our centre. Thus, in Abraham's case, we see that the very fact of his separation enabled him to render effectual service to one who had involved himself in trouble by his worldly ways. "When Abraham 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 ... and he brought back all the goods, and also brought again his brother Lot, and his goods, and the women also, and the people."

Lot was Abraham's brother, after all; and brotherly love must act. "A brother is born for adversity;" and it often happens that a season of adversity softens the heart, and renders it susceptible of kindness, even from one with whom we have had to part company; and it is remarkable that, while in verse 12 we read, "they took Lot, _Abraham's brother's son_," yet in verse 14 we read, "when Abram heard that _his brother_ was taken captive." The claims of a brother's trouble are answered by the affections of a brother's heart. This is divine.

Genuine faith, while it always renders us independent, never renders us indifferent. It will never wrap itself up in its fleece while a brother s.h.i.+vers in the cold. There are three things which faith does: it "purifies the heart;" it "works by love;" and it "overcomes the world;"

and all these results of faith are beautifully exhibited in Abraham on this occasion. His heart was purified from Sodom's pollutions; he manifested genuine love to Lot, his brother; and, finally, he was completely victorious over the kings. Such are the precious fruits of faith,--that heavenly, Christ-honoring principle.

However, the man of faith is not exempt from the a.s.saults of the enemy; and it frequently happens that immediately after a victory one has to encounter a fresh temptation. Thus it was with Abraham. "The king of Sodom went out to meet him, after his return from the slaughter of Chedorlaomer, and of the kings that were with him." There was, evidently, a very deep and insidious design of the enemy in this movement. "The king of Sodom" presents a very different thought, and exhibits a very different phase of the enemy's power, from what we have in "Chedorlaomer and the kings that were with him." In the former, we have rather the hiss of the serpent; in the latter, the roar of the lion; but whether it were the serpent or the lion, the Lord's grace was amply sufficient; and most seasonably was this grace ministered to the Lord's servant at the exact moment of need. "And Melchizedek, king of Salem, brought forth bread and wine, and he was the priest of the most high G.o.d. And he blessed him, and said, Blessed be Abram of the most high G.o.d, possessor of heaven and earth; and blessed be the most high G.o.d, which hath delivered thine enemies into thy hand." We have here to remark, first, the peculiar point at which Melchizedek enters the scene; and, secondly, the double effect of his ministry. He did not come forth when Abraham was in pursuit of Chedorlaomer, but when the king of Sodom was in pursuit of Abraham. This makes a great moral difference. A deeper character of communion was needed to meet the deeper character of conflict.

And then as to the ministry,--the "bread and wine" refreshed Abraham's spirit, after his conflict with Chedorlaomer; while the benediction prepared his heart for his conflict with the king of Sodom. Abraham was a conqueror, and yet he was about to be a combatant, and the royal priest refreshed the conqueror's spirit, and fortified the combatant's heart.

It is peculiarly sweet to observe the manner in which Melchizedek introduces G.o.d to the thoughts of Abraham. He calls him "the most high G.o.d, possessor of heaven and earth;" and not only so, but p.r.o.nounces Abraham "blessed" of that same G.o.d. This was effectually preparing him for the king of Sodom. A man who was "blessed" of G.o.d did not need to take aught from the enemy; and if "the possessor of heaven and earth"

filled his vision, "the goods" of Sodom could have but little attraction. Hence, as might be expected, when the king of Sodom made his proposal, "Give me the persons and take the goods to thyself,"

Abraham replies, "I have lift up my hand unto the Lord, the most high G.o.d, the possessor of heaven and earth, that I will not take from a thread even to a shoelatchet, and that I will not take any thing that is thine, lest thou shouldest say, I have made Abram rich." Abraham refuses to be enriched by the king of Sodom. How could he think of delivering Lot from the power of the world, if he himself were governed thereby? The only true way in which to deliver another is to be thoroughly delivered myself. So long as I am in the fire, it is quite impossible I can pluck another out of it. The path of separation is the path of power, as it is also the path of peace and blessedness.

The world in all its various forms is the great instrument of which Satan makes use, in order to weaken the hands and alienate the affections of the servants of Christ. But, blessed be G.o.d, when the heart is true to him, he always comes in to cheer, to strengthen, and to fortify, at the right time. "The eyes of the Lord run to and fro throughout the whole earth, to show himself strong in the behalf of them whose heart is perfect toward him." (2 Chron. xvi. 9.) This is an encouraging truth for our poor, timid, doubting, faltering hearts.

Christ will be our strength and s.h.i.+eld. He will "cover our heads in the day of battle;" he will "teach our hands to war and our fingers to fight;" and finally "he will bruise Satan under our feet shortly." All this is unspeakably comforting to a heart sincerely desirous of making way against "the world, the flesh, and the devil." May the Lord keep our hearts true to himself in the midst of the ensnaring scene around us.

CHAPTER XV.

"After these things, the word of the Lord came unto Abram in a vision, saying, Fear not, Abram. I am thy s.h.i.+eld, and thy exceeding great reward." The Lord would not suffer his servant to be a loser, by rejecting the offers of this world. It was infinitely better for Abraham to find himself hidden behind Jehovah's s.h.i.+eld, than to take refuge beneath the patronage of the king of Sodom; and to be antic.i.p.ating his "exceeding great reward," than to accept "the goods"

of Sodom. The position into which Abraham is put in the opening verse of our chapter, is beautifully expressive of the position into which every soul is introduced by the faith of Christ. Jehovah was his "s.h.i.+eld," that he might rest in him; Jehovah was his "reward," that he might wait for him. So with the believer now: he finds his present rest, his present peace, his present security, all in Christ. No dart of the enemy can possibly penetrate the s.h.i.+eld which covers the weakest believer in Jesus.

And then as to the future, Christ fills it. Precious portion! Precious hope! A portion which can never be exhausted: a hope which will never make ashamed. Both are infallibly secured by the counsels of G.o.d, and the accomplished atonement of Christ. The present enjoyment thereof is by the ministry of the Holy Ghost who dwells in us. This being the case, it is manifest that if the believer is pursuing a worldly career, or indulging in worldly or carnal desires, he cannot be enjoying either the "s.h.i.+eld" or the "reward." If the Holy Ghost is grieved, he will not minister the enjoyment of that which is our proper portion, our proper hope. Hence in the section of Abraham's history now before us, we see that when he had returned from the slaughter of the kings and rejected the offer of the king of Sodom, Jehovah rose before his soul in the double character, as his "s.h.i.+eld and his exceeding great reward." Let the heart ponder this, for it contains a volume of deeply practical truth. We shall now examine the remainder of the chapter.

In it we have unfolded to us the two great principles of sons.h.i.+p and heirs.h.i.+p. "And Abram said, Lord G.o.d, what wilt thou give me, seeing I go _childless_, and the steward of my house is this Eliezer of Damascus? And Abram said, Behold, thou hast given to me no _seed_: and lo, one born in my house is mine _heir_." Abraham desired a son, for he knew upon divine authority that his "seed" should inherit the land.

(Chap. xiii. 15.) Sons.h.i.+p and heirs.h.i.+p are inseparably connected in the thoughts of G.o.d. "He that shall come forth out of thine own bowels shall be thine heir." Sons.h.i.+p is the proper basis of every thing; and moreover it is the result of G.o.d's sovereign counsel and operation, as we read in James, "of his own will begat he us." Finally, it is founded upon G.o.d's eternal principle of resurrection. How else could it be?

Abraham's body was "dead;" wherefore, in his case, as in every other, sons.h.i.+p must be in the power of resurrection. Nature is dead, and can neither beget nor conceive aught for G.o.d. There lay the inheritance stretching out before the patriarch's eye, in all its magnificent dimensions; but where was the heir? Abraham's body and Sarah's womb alike answered "_death_." But Jehovah is the G.o.d of resurrection, and, therefore, a "dead body" was the very thing for him to act upon. Had nature not been dead, G.o.d should have put it to death ere he could fully show himself. The most suitable theatre for the living G.o.d is that from which nature, with all its boasted powers and empty pretensions, has been totally expelled by the sentence of death.

Wherefore, G.o.d's word to Abraham was, "look now toward heaven, and tell the stars, if thou be able to number them; and he said unto him, So shall thy seed be." When the G.o.d of resurrection fills the vision there is no limit to the soul's blessing, for he who can quicken the dead, can do any thing.

"And he believed in the Lord, and he counted it unto him for righteousness." The imputation of righteousness to Abraham is here founded upon his believing in the Lord as the Quickener of the dead. It is in this character that he reveals himself in a world where death reigns; and when a soul believes in him, as such, it is counted righteous in his sight. This necessarily shuts man out, as regards his co-operation, for what can he do in the midst of a scene of death? Can he raise the dead? Can he open the gates of the grave? Can he deliver himself from the power of death, and walk forth, in life and liberty, beyond the limits of its dreary domain? a.s.suredly not. Well, then, if he cannot do so, he cannot work out righteousness, nor establish himself in the relation of sons.h.i.+p. "G.o.d is not the G.o.d of the dead, but of the living," and, therefore, so long as a man is under the power of death, and under the dominion of sin, he can neither know the position of a son, nor the condition of righteousness. Thus, G.o.d alone can bestow the adoption of sons, and he alone can impute righteousness, and both are connected with faith in him as the One who raised up Christ from the dead.

It is in this way that the apostle handles the question of Abraham's faith, in Romans iv., where he says, "It was not written for his sake alone, that it was imputed unto him; but for us also to whom it shall be imputed, _if we believe on him that raised up Jesus our Lord from the dead_." Here the G.o.d of resurrection is presented "to us also," as the object of faith, and our faith in him as the alone ground of our righteousness. If Abraham had looked up into heaven's vault, spangled with innumerable stars, and then looked at "his own body now dead," how could he ever grasp the idea of a seed as numerous as those stars?

Impossible. But he did not look at his own body, but at the resurrection power of G.o.d; and, inasmuch as that was the power which was to produce the seed, we can easily see that the stars of heaven and the sand on the sea-sh.o.r.e are but feeble figures indeed; for what natural object could possibly ill.u.s.trate the effect of that power which can raise the dead?

So also, when a sinner hearkens to the glad tidings of the gospel, were he to look up to the unsullied light of the divine presence, and then look down into the unexplored depths of his own evil nature, he might well exclaim, How can I ever get thither? How can I ever be fit to dwell in that light? Where is the answer? In himself? Nay, blessed be G.o.d, but in that blessed One who travelled from the bosom to the cross and the grave, and from thence to the throne, thus filling up in his person and work all the s.p.a.ce between those extreme points. There can be nothing higher than the bosom of G.o.d,--the eternal dwelling-place of the Son; and there can be nothing lower than the cross and the grave; but, amazing truth! I find Christ in both. I find him in the bosom, and I find him in the grave. He went down into death in order that he might leave behind him in the dust thereof the full weight of his people's sins and iniquities. Christ in the grave exhibits the end of every thing human,--the end of sin,--the full limit of Satan's power. The grave of Jesus forms the grand terminus of all. But resurrection takes us beyond this terminus and const.i.tutes the imperishable basis on which G.o.d's glory and man's blessing repose forever. The moment the eye of faith rests on a risen Christ, there is a triumphant answer to every question as to sin, judgment, death, and the grave. The One who divinely met all these is alive from the dead, and has taken his seat at the right hand of the majesty in the heavens; and, not only so, but the Spirit of that risen and glorified One, in the believer, const.i.tutes him a son. He is quickened out of the grave of Christ; as we read, "and you, being dead in your sins, and the uncirc.u.mcision of your flesh, hath he quickened together with him, having forgiven you all trespa.s.ses." (Col. ii. 13.)

Hence, therefore, sons.h.i.+p, being founded on resurrection, stands connected with perfect justification,--perfect righteousness,--perfect freedom from every thing which could, in any wise, be against us. G.o.d could not have us in his presence with sin upon us. He could not suffer a single speck or stain of sin upon his sons and daughters. The father could not have the prodigal at _his_ table with the rags of the far country upon him. He could go forth to meet him in those rags. He could fall upon his neck and kiss him, in those rags. It was worthy, and beautifully characteristic of his grace so to do; but then to seat him at his table in the rags would never do. The grace that brought the father out to the prodigal, reigns through the righteousness which brought the prodigal in to the father. It would not have been grace had the father waited for the son to deck himself in robes of his own providing; and it would not have been righteous to bring him in in his rags; but both grace and righteousness shone forth in all their respective brightness and beauty when the father went out and fell on the prodigal's neck; but yet did not give him a seat at the table until he was clad and decked in a manner suited to that elevated and happy position. G.o.d, in Christ, has stooped to the very lowest point of man's moral condition, that, by stooping he might raise man to the very highest point of blessedness, in fellows.h.i.+p with himself. From all this, it follows, that our sons.h.i.+p, with all its consequent dignities and privileges, is entirely independent of us. We have just as little to do with it as Abraham's dead body and Sarah's dead womb had to do with a seed as numerous as the stars which garnish the heavens, or as the sand on the sea-sh.o.r.e. It is all of G.o.d. G.o.d the Father drew the plan, G.o.d the Son laid the foundation, and G.o.d the Holy Ghost raises the superstructure; and on this superstructure appears the inscription, "THROUGH GRACE, BY FAITH, WITHOUT WORKS OF LAW."

But, then, our chapter opens another most important subject to our view, namely, _heirs.h.i.+p_. The question of sons.h.i.+p and righteousness being fully settled,--divinely and unconditionally settled,--the Lord said unto Abraham, "I am the Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it." Here comes out the great question of heirs.h.i.+p, and the peculiar path along which the chosen heirs are to travel ere they reach the promised inheritance. "If children, then heirs, heirs of G.o.d, and joint-heirs with Christ; if so be that we _suffer_ with him, that we may be also glorified together."

Our way to the kingdom lies through suffering, affliction, and tribulation; but, thank G.o.d, we can, by faith, say, "the _sufferings_ of this present time are not worthy to be compared with the glory which shall be revealed in us." And further, we know that "our _light affliction_, which is but for a moment, worketh out for us a far more exceeding and eternal weight of glory." Finally, "we glory in _tribulation_, knowing that tribulation worketh patience, and patience experience, and experience hope." It is a high honor and a real privilege to be allowed to drink of our blessed Master's cup, and be baptized with his baptism; to travel in blest companions.h.i.+p with him along the road which leads directly to the glorious inheritance. The Heir and the joint-heirs reach that inheritance by the pathway of suffering.

But let it be remembered that the suffering of which the joint-heirs partic.i.p.ate has no penal element in it. It is not suffering from the hand of infinite justice, because of sin; all that was fully met on the cross, when the divine Victim bowed his sacred head beneath the stroke.

"Christ also hath _once_ suffered for sins," and that "once," was on the tree and _nowhere else_. He never suffered for sins before, and he never can suffer for sins again. "_Once_, in the end of the world, (the end of all flesh,) hath he appeared to put away sin, by the sacrifice of himself." "Christ was _once_ offered."

There are two ways in which to view a suffering Christ: first, as bruised of Jehovah; secondly, as rejected of men. In the former, he stood alone; in the latter, we have the honor of being a.s.sociated with him. In the former, I say, he stood alone, for who could have stood with him? He bore the wrath of G.o.d alone; he travelled in solitude down into "the rough valley that had neither been eared nor sown," and there he settled forever the question of our sins. _With_ this we had nothing to do, though _to_ this we are eternally indebted for every thing. He fought the fight and gained the victory, alone; but he divides the spoils with us. He was in solitude "in the horrible pit and miry clay;"

but directly he planted his foot on the everlasting "rock" of resurrection, he a.s.sociates us with him. He uttered the _cry_ alone; he sings the "_new song_" in company. (Ps. xl. 2, 3.)

Now, the question is, Shall we refuse to suffer from the hand of man _with him_ who suffered from the hand of G.o.d _for us_? That it is, in a certain sense, a question is evident from the Spirit's constant use of the word "if," in connection with it. "If so be we suffer with him."

"If we suffer, we shall reign." There is no such question as to sons.h.i.+p. We do not reach the high dignity of sons through suffering, but through the quickening power of the Holy Ghost, founded on the accomplished work of Christ, according to G.o.d's eternal counsel. This can never be touched. We do not reach the _family_ through suffering.

The apostle does not say, "that ye may be counted worthy of the _family_ of G.o.d for which ye also suffer." They were in the family already; but they were bound for the kingdom; and their road to that kingdom lay through suffering; and not only so, but the measure of suffering for the kingdom would be according to their devotedness and conformity to the King. The more like we are _to_ him, the more we shall suffer _with_ him; and the deeper our fellows.h.i.+p with him in the suffering, the deeper will be our fellows.h.i.+p in the glory. There is a difference between the _house_ of the Father and the kingdom of the Son: in the former, it will be a question of capacity; in the latter, a question of a.s.signed position. All my children may be round my table, but their enjoyment of my company and conversation will entirely depend on their capacity. One may be seated on my knee, in the full enjoyment of his relations.h.i.+p as a child, yet perfectly unable to comprehend a word I say; another may exhibit uncommon intelligence in conversation, yet not be a whit happier in his relations.h.i.+p than the infant on my knee. But when it becomes a question of service for me, or public identification with me, it is evidently quite another thing. This is but a feeble ill.u.s.tration of the idea of capacity in the Father's house, and a.s.signed position in the kingdom of the Son.

But let it be remembered that our suffering with Christ is not a yoke of bondage, but a matter of privilege; not an iron rule, but a gracious gift; not constrained servitude, but voluntary devotedness. "Unto you _it is given_, in the behalf of Christ, not only to believe on him, but also to suffer for his sake." (Phil. i. 29.) Moreover, there can be little doubt but that the real secret of suffering for Christ is to have the heart's affections centred in him. The more I love Jesus, the closer I shall walk with him, and the closer I walk with him, the more faithfully I shall imitate him, and the more faithfully I imitate him, the more I shall suffer with him. Thus it all flows from love to Christ; and then it is a fundamental truth that "we love him because he first loved us." In this, as in every thing else, let us beware of a legal spirit; for it must not be imagined that a man, with the yoke of legality round his neck, is suffering for Christ; alas! it is much to be feared that such an one does not know Christ; does not know the blessedness of sons.h.i.+p; has not yet been established in grace; is rather seeking to reach the family by works of law, than to reach the kingdom by the path of suffering.

On the other hand, let us see that we are not shrinking from our Master's cup and baptism. Let us not profess to enjoy the benefits which his cross secures, while we refuse the rejection which that cross involves. We may rest a.s.sured that the road to the kingdom is not enlightened by the suns.h.i.+ne of this world's favor, nor strewed with the roses of its prosperity. If a Christian is advancing in the world, he has much reason to apprehend that he is not walking in company with Christ. "If any man serve me, let him follow me; and where I am, there shall also my servant be." What was the goal of Christ's earthly career? Was it an elevated, influential position in this world? By no means. What then? He found his place on the cross, between two condemned malefactors. "But," it will be said, "G.o.d was in this." True; yet man was in it likewise; and this latter truth is what must inevitably secure our rejection by the world, if only we keep in company with Christ. The companions.h.i.+p of Christ, which lets me into heaven, casts me out of earth; and to talk of the former, while I am ignorant of the latter, proves there is something wrong. If Christ were on earth, now, what would his path be? Whither would it tend? Where would it terminate? Would we like to walk with him? Let us answer these inquiries under the edge of the word, and under the eye of the Almighty; and may the Holy Ghost make us faithful to an absent, a rejected, a crucified Master. The man who walks in the Spirit will be filled with Christ; and, being filled with him, he will not be occupied with suffering, but with him for whom he suffers. If the eye is fixed on Christ, the suffering will be as nothing in comparison with the present joy and future glory.

The subject of heirs.h.i.+p has led me much further than I intended; but I do not regret it, as it is of considerable importance. Let us now briefly glance at the deeply significant vision of Abraham as set forth in the closing verses of our chapter. "And _when the sun was going down_, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him. And he said unto Abram, Know of a surety, that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years: and also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.... And it came to pa.s.s, that _when the sun went down_, and it was dark, behold, a smoking furnace, and a burning lamp that pa.s.sed between those pieces."

The entire of Israel's history is summed up in those two figures, the "furnace" and the "lamp." The former presents to us those periods of their history in which they were brought into suffering and trial; such, for example, as the long period of Egyptian bondage, their subjection to the kings of Canaan, the Babylonish captivity, their present dispersed and degraded condition. During all these periods they may be considered as pa.s.sing through the smoking furnace. (See Deut.

iv. 20; 1 Kings viii. 51; Isaiah xlviii. 10.)