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Mackintosh. + </title> + <style type="text/css"> + +body { + margin-left: 10%; + margin-right: 10%; +} + + h1,h2,h3,h4,h5 { + text-align: center; /* all headings centered */ + clear: both; +} + +p { + margin-top: .75em; + text-align: justify; + margin-bottom: .75em; +} + +h1 { text-align:center; line-height:1.5; } + + + +table { + margin-left: auto; + margin-right: auto; +} + +.pagenum { /* uncomment the next line for invisible page numbers */ + /* visibility: hidden; */ + position: absolute; + left: 92%; + font-size: smaller; + text-align: right; +} /* page numbers */ + + +.bbtp {border-bottom: solid 1px; + border-top: solid 1px;} + +.center {text-align: center;} + +.right {text-align: right;} + +.smcap {font-variant: small-caps;} + + +/* Footnotes */ +.footnotes {border: dashed 1px;} + +.footnote {margin-left: 10%; margin-right: 10%; font-size: 0.9em;} + +.footnote .label {position: absolute; right: 84%; text-align: right;} + +.fnanchor { + vertical-align: super; + font-size: .8em; + text-decoration: + none; +} +/* Transcriber's notes */ + +.tn {border: 1px solid #4682b4; background-color: #e6f9ed; + margin: 8em auto 5em auto; + padding: 1em; width: 60%; text-align: center;} + + +/* Poetry */ +.poem { + margin-left:23%; + margin-right:10%; + text-align: left; +} + + +.poem .stanza {margin: 1em 0em 1em 0em;} + + + +.poem span.i3 { + display: block; + margin-left: 3.5em; + padding-left: 3em; + text-indent: -3em; +} +.poem span.i4 { + display: block; + margin-left: 4em; + padding-left: 3em; + text-indent: -3em; +} + + + </style> + </head> +<body> + + +<pre> + +Project Gutenberg's Notes on the Book of Genesis, by Charles Henry Mackintosh + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Notes on the Book of Genesis + +Author: Charles Henry Mackintosh + +Release Date: November 3, 2011 [EBook #37915] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK NOTES ON THE BOOK OF GENESIS *** + + + + +Produced by Ron Stephens, Júlio Reis and the Online +Distributed Proofreading Team at http://www.pgdp.net (This +file was produced from images generously made available +by The Internet Archive/American Libraries.) + + + + + + +</pre> + + + +<h2>NOTES</h2> + +<h5>ON</h5> + +<h1>THE BOOK OF GENESIS.</h1> +<p><br /><br /></p> + +<h3><span class="bbtp"><i>"Things new and old."</i></span></h3> + +<p><br /><br /></p> +<p class="center">FIRST AMERICAN EDITION.</p> +<p><br /><br /></p> +<p class="center"><big>PHILADELPHIA:<br /> +HENRY LONGSTRETH,</big><br /> +1336 CHESTNUT STREET. +1863.</p> +<p><br /><br /></p> + + +<p><br /><br /></p> +<p><span class="pagenum"><a name="Page_iii" id="Page_iii">[iii]</a></span></p> + +<h2><a name="CONTENTS" id="CONTENTS"></a>CONTENTS.</h2> +<hr style="width: 15%;" /> + + + + + + + + + + + +<div class="center"> +<table border="0" cellpadding="4" cellspacing="0" summary="TOC"> +<tr><td align="left"> </td><td align="right"> PAGE</td></tr> +<tr><td align="left">CHAPTER I.</td><td align="right"><a href="#Page_13">13</a></td></tr> +<tr><td align="left">CHAPTER II. </td><td align="right"><a href="#Page_29">29</a></td></tr> +<tr><td align="left">CHAPTER III. </td><td align="right"><a href="#Page_42">42</a></td></tr> +<tr><td align="left">CHAPTER IV., V. </td><td align="right"><a href="#Page_64">64</a></td></tr> +<tr><td align="left">CHAPTER VI.-IX. </td><td align="right"><a href="#Page_90">90</a></td></tr> +<tr><td align="left">CHAPTER X. </td><td align="right"><a href="#Page_115">115</a></td></tr> +<tr><td align="left">CHAPTER XI. </td><td align="right"><a href="#Page_118">118</a></td></tr> +<tr><td align="left">CHAPTER XII. </td><td align="right"><a href="#Page_123">123</a></td></tr> +<tr><td align="left">CHAPTER XIII. </td><td align="right"><a href="#Page_140">140</a></td></tr> +<tr><td align="left">CHAPTER XIV. </td><td align="right"><a href="#Page_151">151</a></td></tr> +<tr><td align="left">CHAPTER XV. </td><td align="right"><a href="#Page_158">158</a></td></tr> +<tr><td align="left">CHAPTER XVI. </td><td align="right"><a href="#Page_171">171</a></td></tr> +<tr><td align="left">CHAPTER XVII. </td><td align="right"><a href="#Page_181">181</a></td></tr> +<tr><td align="left">CHAPTER XVIII. </td><td align="right"><a href="#Page_189">189</a></td></tr> +<tr><td align="left">CHAPTER XIX. </td><td align="right"><a href="#Page_197">197</a></td></tr> +<tr><td align="left">CHAPTER XX. </td><td align="right"><a href="#Page_205">205</a></td></tr> +<tr><td align="left">CHAPTER XXI. </td><td align="right"><a href="#Page_210">210</a></td></tr> +<tr><td align="left">CHAPTER XXII. </td><td align="right"><a href="#Page_217">217</a></td></tr> +<tr><td align="left">CHAPTER XXIII. </td><td align="right"><a href="#Page_230">230</a></td></tr> +<tr><td align="left">CHAPTER XXIV. </td><td align="right"><a href="#Page_235">235</a></td></tr> +<tr><td align="left">CHAPTER XXV. </td><td align="right"><a href="#Page_248">248</a></td></tr> +<tr><td align="left">CHAPTER XXVI. </td><td align="right"><a href="#Page_251">251</a></td></tr> +<tr><td align="left">CHAPTER XXVII.-XXXV. </td><td align="right"><a href="#Page_256">256</a></td></tr> +<tr><td align="left">CHAPTER XXXVI. </td><td align="right"><a href="#Page_300">300</a></td></tr> +<tr><td align="left">CHAPTER XXXVII.-L. </td><td align="right"><a href="#Page_300">300</a></td></tr> +<tr><td align="left">CHAPTER XXXVIII. </td><td align="right"><a href="#Page_305">305</a></td></tr> +<tr><td align="left">CHAPTER XXXIX.-XLV. </td><td align="right"><a href="#Page_306"> 306</a></td></tr> +</table></div> +<p><br /><br /></p> +<p><span class="pagenum"><a name="Page_v" id="Page_v">[v]</a></span></p> + + + +<h2><a name="PREFACE" id="PREFACE"></a>PREFACE.</h2> +<hr style="width: 10%;" /> + +<p>To all who love and relish the simple gospel of the +grace of God, I would earnestly recommend the +following "Notes on the Book of Genesis." They +are characterized by a deep-toned evangelical spirit. +Having had the privilege of reading them in MS., +I can speak as one who has found profit therefrom. +Man's complete ruin in sin, and God's perfect +remedy in Christ, are fully, clearly, and often +strikingly, presented, especially in the earlier +chapters.</p> + +<p>To Christ's servants in the gospel sound, forcible +statements as to what <i>sin</i> is and what <i>grace</i> is, are +deeply valuable in the present time, when so much +that is merely superficial is abroad.</p> + +<p>The gospel of Christ, as perfectly meeting man's +nature, condition, and character, is comparatively +little known, and less proclaimed. Hence, the +numerous doubts, fears, and unsettled questions +which fill the hearts and perplex the consciences +of many of God's dear children. Until the soul is +led to see that the entire question of sin and the +claims of divine holiness were <i>all and forever<span class="pagenum"><a name="Page_vi" id="Page_vi">[vi]</a></span> +settled</i> on the cross, sweet, quiet rest of conscience +will be but little known.</p> + +<p>Nothing can meet the urgent cry of a troubled +conscience but the one perfect sacrifice of Christ; +offered <i>to</i> God <i>for us</i>, on the cross. "For even +Christ <i>our</i> passover is sacrificed <i>for us</i>." There, +and there alone it will find a <i>perfect answer</i> to its +every claim; because there it will find, through +believing, all ground of doubt and fear removed, +the whole question of sin eternally settled, every +divine requirement fully met, and a solid foundation +laid for present, settled peace, in the presence +of divine holiness: Christ "delivered for our +offences, and raised again for our justification," +settles every thing. The moment we believe the +gospel, we are saved, and ought to be divinely +happy. "He that believeth on the Son <i>hath</i> everlasting +life." (Rom. iv. v.; John iii.)</p> + +<p>We see the greatness of God's love to the sinner +in his judgment of sin in the person of his own +dear Son on the cross. There God, in perfect +grace to us, dealt with sin according to his infinite +holiness and justice. He went down to the depths +of our ruin and all our sin, measured it, judged it, +and put it forever away, <i>root</i> and <i>branch</i>, by +shedding the precious blood of the spotless Victim.<span class="pagenum"><a name="Page_vii" id="Page_vii">[vii]</a></span> +"He condemned sin in the flesh;" that is, he there +condemned the evil root of sin which is in our flesh,—our +carnal nature. But he also "made an end +of sins,"—of the actual sins of every believer. +Thus, between God and Christ alone the entire +question of sin was gone into, and finally settled +on the cross. "Simon Peter said unto him, Lord +whither goest thou? Jesus answered him, Whither +I go <i>thou canst not follow me now</i>." Just as +Abraham and Isaac were alone on the top of the +mountain in the land of Moriah, so were God and +Christ alone, amidst the solemnities and solitudes +of Calvary. The only part we had in the cross was, +that our <i>sins</i> were there. Jesus <i>alone</i> bore the full +weight of their judgment. (Comp. Dan. ix. 24; +Rom. viii. 3; 2 Cor. v. 21; Heb. ix. 26, 28.)</p> + +<p>Whenever this blessed truth is learnt from God's +own word, and maintained in the soul by faith, +through the power of the Holy Ghost, all is peace, +joy, and victory. It takes the believer completely +away from himself, from his doubts, fears, and +questions. And his eye now gazes on <span class="smcap">One</span> who, +by his finished work, has laid the foundation of +divine and everlasting righteousness, and who is +now at the right hand of the Majesty in the highest, +as the perfect definition of every true believer.<span class="pagenum"><a name="Page_viii" id="Page_viii">[viii]</a></span> +With him, with him alone, the believer's heart is +now to be occupied.</p> + +<p>Faith is fully assured that when <i>God</i> puts away +sin, it must be put away entirely; that, when Jesus +exclaimed, "<span class="smcap">It is finished</span>," the work was done,—God +was glorified, the sinner saved, the whole +power of Satan completely destroyed, and peace +established on the most solid basis. Hence, we +find, "The God of <i>peace</i> brought again from the +dead our Lord Jesus, that great Shepherd of the +sheep, through the blood of the everlasting covenant." +He was the God of <i>judgment</i> at the cross. +He is the God of <i>peace</i> at the opening grave. +Every enemy has been vanquished, and eternal +peace proclaimed, through the blood of his cross. +"He was raised up from the dead by the glory of +the Father." He rose "in the power of an endless +life," and associates every believer with himself, in +the power of that life in resurrection. Having been +cleansed by his blood, they are accepted in his +person. (See Eph. i. 6; Col. ii. 10; 1 John v. 20.)</p> + +<p>Jesus, having thus fully accomplished the work +that was given him to do, and gone up on high, +the Holy Ghost came down as a witness to us that +redemption was finished, the believer "perfected forever" +and Christ glorified in heaven.<span class="pagenum"><a name="Page_ix" id="Page_ix">[ix]</a></span></p> + +<p>The apostles then began to publish the glad +tidings of salvation to the chief of sinners. The +subject of their preaching was, "<i>Jesus and the +resurrection</i>." And all who believed on him as +risen and glorified were immediately and eternally +saved. "And this is the record that God hath +given to us eternal life, and this life is in his Son: +he that hath the Son hath life, and he that hath +not the Son of God hath not life." (1 John v. 11, +12.) There is no blessing outside of, or apart from, +the <span class="smcap">person of Christ—the heavenly Man</span>; "for +in him dwelleth all the fulness of the Godhead +bodily." Ever since that time, God has been +placing before the sinner, in connection with <i>his</i> +gospel, a risen living Christ, as the <span class="smcap">ALONE</span> object of +faith, and "the end of the law for righteousness to +<span class="smcap">EVERY ONE THAT BELIEVETH</span>." (Rom. X.)</p> + +<p>When the eye is kept on this heavenly Christ, all +is light, joy, and peace; but if it be turned in on +self, and occupied with what it <i>finds</i> there, and what +it <i>feels</i>, or with any thing whatever that may come +between the heart and Christ, all will be darkness, +uncertainty, and unhappiness in the soul. Oh, how +blessedly simple is the gospel of the grace of God!</p> + +<p>The burden of its message to the <i>lost sinner</i> is, +"Come, for all things are now ready;" the question<span class="pagenum"><a name="Page_x" id="Page_x">[x]</a></span> +of sin is not raised,—"<i>Grace reigns</i> through righteousness +unto eternal life by Jesus Christ our +Lord." Christ, having perfectly satisfied God +about sin, the only question now between God and +your heart is this: <i>Are you perfectly satisfied with +his Christ as the alone portion of your soul?</i> +This is the one grand question of the gospel. +Christ has settled every other to the glory of God; +and now the Father is going to "make a marriage +for his Son,"—to honor, exalt, and glorify him. +Is your heart in full harmony with God's on this +point? Work is not required at your hands; +strength is not needed; fruit is not demanded. +God has provided every thing, and prepared every +thing. It is all grace,—the pure grace of God. +"Only believe;" "Come, for all things are now +ready." The marriage-supper; the wedding-garment, +royal honors, the Father's presence, fulness +of joy, and pleasures for evermore—all are ready,—ready +now—"ready to be revealed." Dear +reader, are you ready? Oh, solemn question! +Are you ready? Have you believed the message? +Have you embraced the Son? Are you ready to +"Crown him Lord of all?" The table is spread, +the house is filling fast: "yet there is room." +Already you have heard the midnight cry, "Behold<span class="pagenum"><a name="Page_xi" id="Page_xi">[xi]</a></span> +the bridegroom cometh, go ye out to meet him," +"and they that were <span class="smcap">READY</span> went in <i>with him</i> to +the marriage, <span class="smcap">AND THE DOOR WAS SHUT</span>." "Be ye +therefore ready also: for the Son of man cometh +at an hour when ye think not." (Matt. xxii., xxv.; +Luke xii., xiv.)</p> + +<p><br /><br /></p> + +<p>But I must now refer my reader to the "Notes" +themselves, where he will find this most blessed +subject fully, frequently, and pointedly stated, and +many other subjects of deep practical importance; +such as the distinctive position and perfect unity of +the Church of God; real saintship; practical discipleship; +sonship; &c., &c.</p> + +<p>With the exception of the four gospels, I suppose +there is no book in the Bible more deeply interesting +than the Book of Genesis. It comes to us with +all the freshness of God's first book to his people. +The contents are varied, highly instructive, and +most precious to the student of God's entire book.</p> + +<p>These "Notes" are again laid at the Master's +feet in earnest prayer that he would take them +up and send them forth under the stamp of his +own divine approval. Amen.</p> + +<p class="right"> +A.M.<br /></p> + +<p><i>London.</i><br /> +<br /><br /> +<span class="pagenum"><a name="Page_xii" id="Page_xii">[xii]</a></span></p> + + + + +<h2><a name="PREFATORY_NOTE_TO_THE" id="PREFATORY_NOTE_TO_THE"></a>PREFATORY NOTE TO THE<br /> +FOURTH EDITION.</h2> +<hr style="width: 10%;" /> + +<p>I cannot suffer this Fourth Edition to go forth +without an expression of heartfelt thankfulness to +the Lord for his goodness in making use of such +a feeble instrumentality for the profit of souls and +the spread of his own simple truth.</p> + +<p>It is an unspeakable privilege to be permitted in +any small degree to minister to the souls of those +who are so precious to Christ. "Lovest thou me?... +Feed my sheep." Such were the touching words of +the departing Shepherd; and, assuredly, when they +fall powerfully upon the heart, they must rouse all +the energies of one's moral being to carry out, in +every possible way, the gracious desire breathed +therein. To gather and to feed the lambs and sheep +of the flock of Christ are the most exalted services +in which any one can be engaged. Not a +single honest effort put forth for the achievement +of such noble ends will be forgotten in that day +"when the Chief Shepherd shall appear."</p> + +<p>May God the Holy Ghost fill the heart, anoint +the lips, and consecrate the pen of every servant of +Christ, so that streams of pure and living truth +may flow in every direction for the refreshment +of all those who are on their way to glory.</p> + +<p class="right"> +C.H.M.</p> +<p> +<i>Dublin, May, 1861.</i><br /></p> + +<p><br /><br /></p> +<p><span class="pagenum"><a name="Page_13" id="Page_13">[13]</a></span></p> + + + + +<h2><a name="NOTES" id="NOTES"></a>NOTES</h2> + +<h5>ON</h5> + +<h2>THE BOOK OF GENESIS.</h2> +<hr style="width: 25%;" /> + + +<p><br /><br /></p> +<h2><a name="CHAPTER_I" id="CHAPTER_I"></a>CHAPTER I.</h2> + + +<p>There is something peculiarly striking in the manner +in which the Holy Ghost opens this sublime book. +He introduces us, at once, to God, in the essential fulness +of his being, and the solitariness of his acting. +All prefatory matter is omitted. It is to God we are +brought. We hear him, as it were, breaking earth's +silence, and shining in upon earth's darkness, for the +purpose of developing a sphere in which he might display +his eternal power and Godhead.</p> + +<p>There is nothing here on which idle curiosity may +feed,—nothing on which the poor human mind may +speculate. There is the sublimity and reality of <span class="smcap">DIVINE +TRUTH</span>, in its moral power to act on the heart, and on +the understanding. It could never come within the +range of the Spirit of God to gratify idle curiosity by +the presentation of curious theories. Geologists may +explore the bowels of the earth, and draw forth from +thence materials from which to add to, and, in some<span class="pagenum"><a name="Page_14" id="Page_14">[14]</a></span> +instances, to contradict, the Divine record. They may +speculate upon fossil remains; but the disciple hangs, +with sacred delight, over the page of inspiration. He +reads, believes, and worships. In this spirit may we +pursue our study of the profound book which now lies +open before us. May we know what it is to "inquire +in the temple." May our investigations of the precious +contents of holy scripture be ever prosecuted in the +true spirit of worship.</p> + +<p>"In the beginning, God created the heavens and the +earth." The first sentence in the divine canon sets us +in the presence of him who is the infinite source of all +true blessedness. There is no elaborate argument in +proof of the existence of God. The Holy Ghost could +not enter upon any thing of the kind. God reveals +himself. He makes himself known by his works. +"The heavens declare the glory of God; and the +firmament showeth his handy-work." "All thy works +shall praise thee, O Lord." "Great and marvellous are +thy works, Lord God Almighty." None but an infidel +or an atheist would seek an argument in proof of the +Being of One who, by the word of his mouth, called +worlds into existence, and declared himself the All-wise, +the Almighty, and the everlasting God. Who +but "God" could "create" any thing. "Lift up your +eyes on high, and behold who hath <i>created</i> these things, +that bringeth out their host by number; he calleth +them all by names, by the greatness of his might, for +that he is strong in power; not one faileth." (Is. xl. +26.) "The gods of the heathen are idols, but the +Lord made the heavens." In the Book of Job (chap. +xxxviii.-xli.) we have an appeal of the very grandest<span class="pagenum"><a name="Page_15" id="Page_15">[15]</a></span> +description, on the part of Jehovah himself, to the +work of creation, as an unanswerable argument in proof +of his infinite superiority; and this appeal, while it +sets before the understanding the most vivid and convincing +demonstration of God's omnipotence, touches +the heart, also, by its amazing condescension. The +majesty and the love, the power and the tenderness, are +all divine.</p> + +<p>"And the earth was without form, and void; and +darkness was upon the face of the deep." Here was, +in good truth, a scene in which God alone could act. +Man, in the pride of his heart, has since proved himself +but too ready to interfere with God in other and far +higher spheres of action; but, in the scene before us, +man had no place until, indeed, he became, like all the +rest, the subject of creative power. God was alone in +creation. He looked forth from his eternal dwelling-place +of light upon the wild waste, and there beheld +the sphere in which his wondrous plans and counsels +were yet to be unfolded and brought out—where the +Second Person of the Eternal Trinity was yet to live, +and labor, and testify, and bleed, and die, in order to +display, in the view of wondering worlds, the glorious +perfections of the Godhead. All was darkness and +chaos; but God is the God of light and order. "God +is light, and in him is no darkness at all." Darkness +and confusion cannot live in his presence, whether we +look at it in a physical, moral, intellectual, or spiritual +point of view.</p> + +<p>"The Spirit of God moved upon the face of the +waters." He sat brooding over the scene of his future +operations. A dark scene, truly; and one in which<span class="pagenum"><a name="Page_16" id="Page_16">[16]</a></span> +there was ample room for the God of light and life to +act. He alone could enlighten the darkness, cause life +to spring up, substitute order for chaos, open an expanse +between the waters, where life might display +itself without fear of death. These were operations +worthy of God.</p> + +<p>"God said, Let there be light: and there was light." +How simple! And yet how Godlike! "He spake, +and it was done. He commanded, and it stood fast." +Infidelity may ask, "How? where? when?" The +answer is, "By faith we understand that the worlds +were framed by the word of God, so that things which +are seen were not made of things which do appear." +(Heb. xi. 3.) This satisfies the teachable spirit. +Philosophy may smile contemptuously at this, and pronounce +it rude ignorance, or blind credulity, suitable +enough for an age of semi-barbarism, but quite unworthy +of men living in an enlightened age of the +world's history, when the museum and the telescope +have put us in possession of facts of which the inspired +penman knew nothing. What wisdom! What learning! +Yea, rather, what folly! What nonsense! +What total inability to grasp the scope and design of +sacred scripture! It, assuredly, is not God's object to +make us astronomers or geologists; or to occupy us +with details which the microscope or the telescope lays +before every school-boy. His object is to lead us into +his presence, as worshippers, with hearts and understandings +taught and duly governed by his Holy Word. +But this would never do for the so-called philosopher, +who, despising what he terms the vulgar and narrow-minded +prejudices of the devout disciple of the Word,<span class="pagenum"><a name="Page_17" id="Page_17">[17]</a></span> +boldly seizes his telescope, and therewith scans the +distant heavens, or travels into the deep recesses of +earth in search of strata, formations and fossils,—all of +which, according to his account, greatly improve, if +they do not flatly contradict, the inspired narrative.</p> + +<p>With such "oppositions of science falsely so called," +we have nothing to do. We believe that all true +discoveries, whether "in the heavens above, in the +earth beneath, or in the waters under the earth," will +harmonize with that which is written in the word of +God; and if they do not thus harmonize, they are +perfectly contemptible in the judgment of every true +lover of scripture. This gives great rest to the heart +in a day like the present, so productive of learned +speculations and high-sounding theories, which, alas! +in too many instances, savor of rationalism and +positive infidelity. It is most needful to have the +heart thoroughly established as to the fulness, the +authority, the completeness, the majesty, the plenary +inspiration of the sacred volume. This will be found +to be the only effectual safeguard against the rationalism +of Germany and the superstition of Rome. Accurate +acquaintance with, and profound subjection to, the +Word, are the great <i>desiderata</i> of the present moment. +May the Lord, in his great grace, abundantly increase +in our midst both the one and the other.</p> + +<p>"And God saw the light, that it was good: and +God divided the light from the darkness. And God +called the light Day, and the darkness he called Night." +Here we have the two great symbols so largely employed +throughout the Word. The presence of light +makes the day; the absence thereof makes the night.<span class="pagenum"><a name="Page_18" id="Page_18">[18]</a></span> +Thus it is in the history of souls. There are "the +sons of light" and "the sons of darkness." This is a +most marked and solemn distinction. All upon whom +the light of Life has shone,—all who have been effectually +visited by the Dayspring from on high,—all +who have received the light of the knowledge of the +glory of God in the face of Jesus Christ,—all such, +whoever and wherever they may be, belong to the first +class, are "the sons of light, and the sons of the day."</p> + +<p>On the other hand, all who are still in nature's darkness, +nature's blindness, nature's unbelief,—all who have +not yet received into their hearts, by faith, the cheering +beams of the Sun of righteousness, all such are still +wrapped in the shades of spiritual night, are "the sons +of darkness," "the sons of the night."</p> + +<p>Reader, pause and ask yourself, in the presence of +the Searcher of hearts, to which of these two classes +do you, at this moment, belong. That you belong to +either the one or the other is beyond all question. +You may be poor, despised, unlettered; but if, through +grace, there is a link connecting you with the Son of +God, "the Light of the world," then you are, in very +deed, a son of the day, and destined, ere long, to shine +in that celestial sphere, that region of glory, of which +"the slain Lamb" will be the central sun, forever. +This is not your own doing. It is the result of the +counsel and operation of God himself, who has given +you light and life, joy and peace, in Jesus, and his +accomplished sacrifice. But if you are a total stranger +to the hallowed action and influence of divine light, if +your eyes have not been opened to behold any beauty +in the Son of God, then, though you had all the<span class="pagenum"><a name="Page_19" id="Page_19">[19]</a></span> +learning of a Newton, though you were enriched with +all the treasures of human philosophy, though you had +drunk in with avidity all the streams of human science, +though your name were adorned with all the learned +titles which the schools and universities of this world +could bestow, yet are you "a son of the night," "a son +of darkness;" and, if you die in your present condition +you will be involved in the blackness and horror of an +eternal night. Do not, therefore, my friend, read +another page, until you have fully satisfied yourself as +to whether you belong to the "day" or the "night."</p> + +<p>The next point on which I would dwell is the creation +of lights. "And God said, Let there be lights +in the firmament of the heaven, to divide the day from +the night; and let them be for signs, and for seasons, +and for days and years. And let them be for lights +in the firmament of the heaven, to give light upon the +earth: and it was so. And God made two great lights; +the greater light to rule the day, and the lesser light to +rule the night: he made the stars also."</p> + +<p>The sun is the great centre of light, and the centre +of our system. Round him the lesser orbs revolve. +From him, too, they derive their light. Hence, he +may, very legitimately, be viewed as an apt symbol of +Him, who is soon to arise with healing in His wings, +to gladden the hearts of those that fear the Lord. The +aptness and beauty of the symbol would fully appear +to one who, having spent the night in watching, beholds +the rising sun gilding, with his bright beams, the +eastern sky. The mists and shades of night are all +dispersed, and the whole creation seems to hail the returning +orb of light. Thus will it be, by and by, when the<span class="pagenum"><a name="Page_20" id="Page_20">[20]</a></span> +Sun of righteousness arises. The shadows of night +shall flee away, and the whole creation shall be gladdened +by the dawning of "a morning without clouds,"—the +opening of a bright and never-ending day of +glory.</p> + +<p>The moon, being in herself opaque, derives all her +light from the sun. She always reflects the sun's light, +save when earth and its influences intervene.<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a> No +sooner has the sun sunk beneath our horizon than the +moon presents herself to receive his beams and reflect +them back upon a dark world; or should she be visible +during the day, she always exhibits a pale light, the +necessary result of appearing in the presence of superior +brightness. True it is, as has been remarked, the world +sometimes intervenes; dark clouds, thick mists, and +chilling vapors, too, arise from earth's surface, and +hide from our view her silvery light.</p> + +<p>Now, as the sun is a beautiful and an appropriate +symbol of Christ, so the moon strikingly reminds us of +the Church. The fountain of her light is hidden from +view. The world seeth him not, but she sees him; +and she is responsible to reflect his beams upon a +benighted world. The world has no other way in which +to learn any thing of Christ but by the Church. "Ye," +says the inspired apostle, "are our epistle, ... known +and read of all men." And again, "Forasmuch as ye +are manifestly declared to be the epistle of Christ." +(2 Cor. iii. 2, 3.)</p> + +<p>What a responsible place! How earnestly should she +<span class="pagenum"><a name="Page_21" id="Page_21">[21]</a></span>watch against every thing that would hinder the reflection +of the heavenly light of Christ, in all her ways! +But how is she to reflect this light? By allowing it to +shine upon her, in its undimmed brightness. If the +Church only walked in the light of Christ, she would, +assuredly, reflect his light; and this would ever keep +her in her proper position. The light of the moon is +not her own. So it is with the Church. She is not +called to set herself before the world. She is a simple +debtor to reflect the light which she herself receives. +She is bound to study, with holy diligence, the path +which he trod, while down here; and by the energy of +the Holy Ghost, who dwells in her, to follow in that +path. But, alas! earth with its mists, its clouds, and +its vapors, intervenes, and hides the light and blots +the epistle. The world can see but little of the traits +of Christ's character in those who call themselves by +his name; yea, in many instances they exhibit an +humbling contrast, rather than a resemblance. May +we study Christ more prayerfully, that so we may copy +him more faithfully.</p> + +<p>The stars are distant lights. They shine in other +spheres, and have little connection with this system, +save that their twinkling can be seen. "One star differeth +from another star in glory." Thus will it be in +the coming kingdom of the Son. He will shine forth +in living and everlasting lustre. His body, the Church, +will faithfully reflect his beams on all around; while +the saints individually shall shine in those spheres which +a righteous Judge shall allot to them, as a reward of +faithful service during the dark night of his absence. +This thought should animate us to a more ardent and<span class="pagenum"><a name="Page_22" id="Page_22">[22]</a></span> +vigorous pursuit after conformity to our absent Lord. +(See Luke xix. 12-19.)</p> + +<p>The lower orders of creation are next introduced. +The sea and the earth are made to teem with life. Some +may feel warranted in regarding the operations of each +successive day, as foreshadowing the various dispensations, +and their great characteristic principles of action. +I would only remark, as to this, that there is great +need, when handling the word in this way, to watch, +with holy jealousy, the working of imagination; and +also to pay strict attention to the general analogy of +scripture, else we may make sad mistakes. I do not +feel at liberty to enter upon such a line of interpretation; +I shall therefore confine myself to what I believe +to be the plain sense of the sacred text.</p> + +<p>We shall now consider man's place, as set over the +works of God's hands. All having been set in order, +one was needed to take the headship. "And God said, +Let us make man in our image, after our likeness; and +let <i>them</i> have dominion over the fish of the sea, and +over the fowl of the air, and over the cattle, and over +all the earth, and over every creeping thing that +creepeth upon the earth. So God created man in his +own image, in the image of God created he <i>him:</i> male +and female created he <i>them</i>. And God blessed them, +and God said unto them, Be fruitful and multiply, and +replenish the earth, and subdue it; and have dominion +over the fish of the sea, and over the fowl of the air, +and over every living thing that moveth upon the +earth." My reader will observe the change from "him" +to "them." We are not presented with the actual fact +of the formation of the woman, until the next chapter;<span class="pagenum"><a name="Page_23" id="Page_23">[23]</a></span> +though here we find God blessing "them," and giving +"them" jointly the place of universal government. All +the inferior orders of creation were set under their joint +dominion. Eve received all her blessings in Adam. +In him, too, she got her dignity. Though not yet +called into actual existence, she was, in the purpose of +God, looked at as part of the man. "In thy book were +all my members written, which, in continuance were +fashioned, when as yet there was none of them."</p> + +<p>Thus it is with the Church,—the bride of the Second +Man. She was viewed from all eternity in Christ, her +Head and Lord; as we read in the first chapter of +Ephesians, "According as he hath chosen us in him, +<i>before the foundation of the world</i>, that we should be +holy and without blame before him in love." Before a +single member of the Church had yet breathed the +breath of life, all were, in God's eternal mind, "predestinated +to be conformed to the image of his Son." +The counsels of God render the Church necessary to +complete the mystic man. Hence the Church is called +"the fulness (πληρομα) of him that filleth all in all." +This is an amazing title, and it develops much of the +dignity, importance, and glory of the Church.</p> + +<p>It is too common to view redemption as bearing +merely upon the blessedness and security of individual +souls. This is entirely too low a view to take of the +matter. That all which pertains, in any way, to the +individual is, in the fullest manner, secured, is, blessed +be God, most true. This is the least part of redemption. +But that Christ's glory is involved in, and connected +with, the Church's existence, is a truth of far +more dignity, depth, and power. If I am entitled, on<span class="pagenum"><a name="Page_24" id="Page_24">[24]</a></span> +the authority of Holy Scripture, to regard myself as a +constituent part of that which is actually needful to +Christ, I can no longer entertain a doubt as to whether +there is the fullest provision for all my personal necessities. +And is not the Church thus needful to Christ? +Yes, truly. "It is not good that <i>the</i> man should be +alone; I will make him an help meet for him." And, +again, "For the man is not of the woman; but the +woman of the man; neither was the man created for +the woman; but the woman for the man.... Nevertheless, +neither is the man without the woman, neither +the woman without the man in the Lord. For as the +woman is of the man, even so is the man also by the +woman; but all things of God." (1 Cor. xi. 8-12.) +Hence, it is no longer the mere question whether God +can save a poor, helpless sinner,—whether he can blot +out his sins, and receive him in the power of divine +righteousness. God has said, "it is not good that the +man should be alone." He left not "the first man" +without "an help meet;" neither would he leave the +"Second." As, in the case of the former, there would +have been a blank in the creation without Eve, so—stupendous +thought!—in the case of the latter, there +would be a blank in the new creation without the +bride, the Church.</p> + +<p>Let us, now, look at the manner in which Eve was +brought into being, though, in so doing, we shall have +to anticipate part of the contents of the next chapter. +Throughout all the orders of creation there was not +found an help meet for Adam. "A deep sleep" must +fall on him, and a partner be formed, out of himself, +to share his dominion and his blessedness. "And the<span class="pagenum"><a name="Page_25" id="Page_25">[25]</a></span> +Lord God caused a deep sleep to fall upon Adam, and +he slept: and he took one of his ribs, and closed up +the flesh instead thereof." And the rib, which the Lord +God had taken from man, builded<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a> he a woman, and +brought her unto the man. And Adam said, This is +now bone of my bones, and flesh of my flesh; she shall +be called Woman, because she was taken out of man. +(Chap. ii. 21-23.)</p> + +<p>Looking at Adam and Eve as a type of Christ and +the Church, as scripture fully warrants us to do, we see +how that the death of Christ needed to be an accomplished +fact, ere the Church could be set up; though, in the +purpose of God, she was looked at, and chosen in Christ, +before the foundation of the world. There is, however, +a vast difference between the secret purpose of God and +the revelation and accomplishment thereof. Before the +divine purpose could be actualized in reference to the +constituent parts of the Church, it was necessary that +the Son should be rejected and crucified,—that he should +take his seat on high,—that he should send down the +Holy Ghost to baptize believers into one body. It is +not that souls were not quickened and saved, previous +to the death of Christ. They assuredly were. Adam +was saved, and thousands of others, from age to age, +in virtue of the sacrifice of Christ, though that sacrifice +was not yet accomplished. But the salvation of +individual souls is one thing; and the formation of the +Church, as a distinctive thing, by the Holy Ghost, is +quite another.</p> +<p><span class="pagenum"><a name="Page_26" id="Page_26">[26]</a></span></p> +<p>This distinction is not sufficiently attended to; and +even where it is in theory maintained, it is accompanied +with but little of those practical results which might +naturally be expected to flow from a truth so stupendous. +The Church's unique place,—her special relationship +to "the Second Man, the Lord from heaven,"—her +distinctive privileges and dignities,—all these things +would, if entered into by the power of the Holy Ghost, +produce the richest, the rarest, and the most fragrant +fruits. (See Eph. v. 23-32.)</p> + +<p>When we look at the type before us, we may form +some idea of the results which ought to follow from +the understanding of the Church's position and relationship. +What affection did not Eve owe to Adam! +What nearness she enjoyed! What intimacy of communion! +What full participation in all his thoughts! +In all his dignity, and in all his glory, she was entirely +one. He did not rule <i>over</i>, but <i>with</i> her. He was Lord +of the whole creation, and she was one with him. Yea, +as has already been remarked, she was looked at, and +blessed <i>in</i> him. "The man" was the object; and as to +"the woman," she was needful to him, and therefore she +was brought into being. Nothing can be more profoundly +interesting as a type. Man first set up, and the +woman viewed in, and then formed out of him,—all this +forms a type of the most striking and instructive character. +Not that a doctrine can ever be founded upon a +type; but when we find the doctrine fully and clearly +laid down in other parts of the Word, we are then prepared +to understand, appreciate, and admire the type.<span class="pagenum"><a name="Page_27" id="Page_27">[27]</a></span></p> + +<p>The 8th Psalm furnishes a fine view of man set over +the work of God's hands: "when I consider thy +heavens, the work of thy fingers; the moon and the +stars which thou hast ordained: what is man that thou +art mindful of him? and the son of man that thou +visitest him? For thou hast made him a little lower +than the angels, and hast crowned him with glory and +honor. Thou madest him to have dominion over the +works of thy hands; thou hast put all things under +his feet: all sheep and oxen, yea, and the beasts of the +field; the fowl of the air, and the fish of the sea, and +whatsoever passeth through the paths of the sea." +Here man is looked at, without any distinctive mention +of the woman; and this is quite in character, for the +woman is looked at <i>in</i> the man.</p> + +<p>There is no direct revelation of the mystery of the +Church, in any part of the Old Testament. The apostle +expressly says, "in other ages it was not made known +to the sons of men as it is <i>now</i> revealed unto his holy +apostles and prophets (of the New Testament) by the +Spirit." (Eph. iii. 1-11.) Hence, in the Psalm just +quoted, we have only "the man" presented to us; but +we know that the man and the woman are looked at +under one head. All this will find its full antitype in +the ages to come. Then shall the True Man, the Lord +from heaven, take his seat on the throne, and, in companionship +with his bride, the Church, rule over a restored +creation. This Church is quickened out of the +grave of Christ, is part "of his body, of his flesh, and +of his bones." He the Head and she the body, making +one Man, as we read in the fourth chapter of Ephesians, +"Till we all come, in the unity of the faith, and of the<span class="pagenum"><a name="Page_28" id="Page_28">[28]</a></span> +knowledge of the Son of God, unto a perfect man, unto +the measure of the stature of the fulness of Christ." +The Church, being thus part of Christ, will occupy a +place, in the glory, quite unique. There was no other +creature so near to Adam as Eve, because no other +creature was part of himself. So, in reference to the +Church, she will hold the very nearest place to Christ, +in his coming glory.</p> + +<p>Nor is it merely what the church <i>will be</i> that +commands our admiration; but what the Church <i>is</i>. +She is now the body of which Christ is the Head; she +is now the temple of which God is the Inhabitant. Oh, +what manner of people ought we to be! If such is +the present, such the future dignity of that of which +we, through God's grace, form a part, surely a holy, a +devoted, a separated, an elevated walk is what becomes +us.</p> + +<p>May the Holy Ghost unfold these things, more fully +and powerfully, to our hearts, that so we may have a +deeper sense of the conduct and character which are +worthy of the high vocation wherewith we are called. +"The eyes of your understanding being enlightened; +that ye may know what is the hope of his calling, +and what the riches of the glory of his inheritance in +the saints, and what is the exceeding greatness of his +power to usward who believe, according to the working +of his mighty power, which he wrought in Christ +when he raised him from the dead, and set him at his +own right hand in the heavenly places, far above all +principality, and power, and might, and dominion, and +every name that is named, not only in this world, but +also in that which is to come; and hath put all things<span class="pagenum"><a name="Page_29" id="Page_29">[29]</a></span> +under his feet, and gave him to be the head over all +things to the Church, which is his body, the fulness +of him that filleth all in all." (Eph. i. 18-23.)</p> + + +<p><br /><br /></p> +<hr style="width: 25%;" /> +<p><br /><br /></p> +<h2><a name="CHAPTER_II" id="CHAPTER_II"></a>CHAPTER II.</h2> + + +<p>This chapter introduces to our notice two prominent +subjects, namely, "the seventh day" and "the river." +The first of these demands special attention.</p> + +<p>There are few subjects on which so much misunderstanding +and contradiction prevails as the doctrine of +"the Sabbath." Not that there is the slightest foundation +for either the one or the other; for the whole +subject is laid down in the Word, in the simplest possible +manner. The distinct <i>commandment</i>, to "keep +holy the Sabbath-day," will come before us, the Lord +permitting, in our meditations on the book of Exodus. +In the chapter now before us, there is no command +given to man whatever; but simply the record that, +"God rested on the seventh day." "Thus the heavens +and the earth were finished, and all the host of them. +And on the seventh day God ended his work which he +had made; and he rested on the seventh day from all +his work which he had made. And God blessed the +seventh day, and sanctified it; because that in it he +had rested from all his work which God created and +made." There is no commandment given to man, here.<span class="pagenum"><a name="Page_30" id="Page_30">[30]</a></span> +We are simply told that God enjoyed his rest, because +all was done, so far as the mere creation was concerned. +There was nothing more to be done, and, therefore, the +One who had, during six days, been working, ceased +to work, and enjoyed his rest. All was complete; all +was very good; all was just as he himself had made +it; and he rested in it. "The morning stars sang +together; and all the sons of God shouted for joy." +The work of creation was ended, and God was celebrating +a sabbath.</p> + +<p>And be it observed, that this is the true character of +a sabbath. This is the only sabbath which God ever +celebrated, so far as the inspired record instructs us. +After this, we read of God's commanding man to keep +the sabbath, and man utterly failing so to do; but we +never read again the words, "God rested:" on the contrary, +the word is, "My Father worketh hitherto, and I +work." (John v. 17.) The sabbath, in the strict and +proper sense of the term, could only be celebrated when +there really was nothing to be done. It could only be +celebrated amid an undefiled creation,—a creation on +which no spot of sin could be discerned. God can have +no rest where there is sin; and one has only to look +around him in order to learn the total impossibility of +God's enjoying a rest in creation <i>now</i>. The thorn and +the thistle, together with the ten thousand other melancholy +and humiliating fruits of a groaning creation, +rise before us, and declare that God must be at <i>work</i> +and not at <i>rest</i>. Could God rest in the midst of thorns +and briers? Could he rest amid the sighs and tears, +the groans and sorrows, the sickness and death, the degradation +and guilt of a ruined world? Could God sit<span class="pagenum"><a name="Page_31" id="Page_31">[31]</a></span> +down, as it were, and celebrate a sabbath in the midst +of such circumstances?</p> + +<p>Whatever answer may be given to these questions, +the word of God teaches us that God has had no sabbath, +as yet, save the one which the 2d of Genesis +records. "The seventh day," and none other, was the +sabbath. It showed forth the completeness of creation-work; +but creation-work is marred, and the seventh-day +rest interrupted; and thus, from the fall to the incarnation, +God was working; from the incarnation to the +cross, God the Son was working; and from Pentecost +until now, God the Holy Ghost has been working.</p> + +<p>Assuredly, Christ had no sabbath when he was upon +this earth. True, he finished his work,—blessedly, +gloriously finished it,—but where did he spend the +Sabbath-day? <i>In the tomb!</i> Yes, my reader, the Lord +Christ, God manifest in the flesh, the Lord of the Sabbath, +the maker and sustainer of heaven and earth, spent +the seventh day in the dark and silent tomb. Has this +no voice for us? Does it convey no teaching? Could +the Son of God lie in the grave on the seventh day, if +that day were to be spent in rest and peace; and in the +full sense that nothing remained to be done? Impossible! +We want no further proof of the impossibility +of celebrating a sabbath than that which is afforded at +the grave of Jesus. We may stand beside that grave +amazed to find it occupied by such an one on the +seventh day; but, oh! the reason is obvious. Man is a +fallen, ruined, guilty creature. His long career of guilt +has ended in crucifying the Lord of glory; and not only +crucifying him, but placing a great stone at the mouth +of the tomb, to prevent, if possible, his leaving it.<span class="pagenum"><a name="Page_32" id="Page_32">[32]</a></span></p> + +<p>And what was man doing while the Son of God was +in the grave? He was observing the Sabbath-day! +What a thought! Christ in his grave to repair a +broken sabbath, and yet man attempting to keep the +sabbath as though it were not broken at all! It was +<i>man's</i> sabbath, and not God's. It was a sabbath without +Christ,—an empty, powerless, worthless, because +Christless and Godless, form.</p> + +<p>But some will say, "the day has been changed, while +all the principles belonging to it remain the same." I +do not believe that scripture furnishes any foundation +for such an idea. Where is the divine warrant for such +a statement? Surely if there is scripture authority, +nothing can be easier than to produce it. But the fact +is, there is none; on the contrary, the distinction is most +fully maintained in the New Testament. Take one remarkable +passage, in proof: "In the end of the Sabbath, +as it began to dawn towards the first day of the week." +(Matt. xxviii. 1.) There is, evidently, no mention here +of the seventh day being changed to the first day; nor +yet of any transfer of the Sabbath from the one to the +other. The first day of the week is not the Sabbath +changed, but altogether a new day. It is the first day +of a new period, and not the last day of an old. The +seventh day stands connected with earth and earthly +rest: the first day of the week, on the contrary, introduces +us to heaven and heavenly rest.</p> + +<p>This makes a vast difference in the principle; and +when we look at the matter in a practical point of view, +the difference is most material. If I celebrate the +seventh day, it marks me as an earthly man, inasmuch +as that day is, clearly, the rest of earth—creation-rest;<span class="pagenum"><a name="Page_33" id="Page_33">[33]</a></span> +but if I am taught by the Word and Spirit of God to +understand the meaning of the first day of the week, +I shall at once apprehend its immediate connection with +that new and heavenly order of things, of which the +death and resurrection of Christ form the everlasting +foundation. The seventh day appertained to Israel and +to earth. The first day of the week appertains to the +Church and to heaven. Further, Israel was <i>commanded</i> +to observe the sabbath day; the Church is <i>privileged</i> to +enjoy the first day of the week. The former was the +<i>test</i> of Israel's moral condition; the latter is the significant +<i>proof</i> of the Church's eternal acceptance. That +made manifest what Israel <i>could do</i> for God; this perfectly +declares what God <i>has done</i> for us.</p> + +<p>It is quite impossible to over-estimate the value and +importance of the Lord's day, (ἡ κυριακη ἡμερα,) as the +first day of the week is termed, in the first chapter of the +Apocalypse. Being the day on which Christ rose from +the dead, it sets forth not the completion of creation, +but the full and glorious triumph of redemption. Nor +should we regard the celebration of the first day of the +week as a matter of bondage, or as a yoke put on the +neck of a Christian. It is his delight to celebrate that +happy day. Hence we find that the first day of the +week was pre-eminently the day on which the early +Christians came together to break bread; and at that +period of the Church's history, the distinction between +the sabbath and the first day of the week was fully +maintained. The Jews celebrated the former, by assembling +in their synagogues to read "the law and the +prophets;" the Christians celebrated the latter, by assembling +to break bread. There is not so much as a single<span class="pagenum"><a name="Page_34" id="Page_34">[34]</a></span> +passage of scripture in which the first day of the week +is called the sabbath day; whereas there is the most +abundant proof of their entire distinctness.</p> + +<p>Why, therefore, contend for that which has no foundation +in the Word? Love, honor, and celebrate the +Lord's day as much as possible; seek, like the apostle, +to be "in the Spirit" thereon; let your retirement from +secular matters be as profound as ever you can make it; +but while you do all this, call it by its proper name; +give it its proper place; understand its proper principles; +attach to it its proper characteristics; and, above all, do +not bind down the Christian, as with an iron rule, to +observe the seventh day, when it is his high and holy +privilege to observe the first. Do not bring him down +from heaven, where he can rest, to a cursed and bloodstained +earth, where he cannot. Do not ask him to +keep a day which his Master spent in the tomb, instead +of that blessed day on which he left it. (See, carefully, +Matt. xxviii. 1-6; Mark xvi. 1-2; Luke xxiv. 1; +John xx. 1, 19, 26; Acts xx. 7; 1 Cor. xvi. 2; Rev. i. +10; Acts xiii. 14; xvii. 2; Col. ii. 16.)</p> + +<p>But let it not be supposed that we lose sight of the +important fact that the sabbath will again be celebrated, +in the land of Israel, and over the whole creation. It +assuredly will. "There remaineth a rest (σαββατισμος) +for the people of God." (Heb. iv. 9.) When the Son of +Abraham, Son of David, and Son of Man, shall assume +his position of government over the whole earth, there +will be a glorious sabbath,—a rest which sin shall +never interrupt. But now, he is rejected, and all who +know and love him are called to take their place with +him in his rejection; they are called to "go forth to<span class="pagenum"><a name="Page_35" id="Page_35">[35]</a></span> +him without the camp bearing his reproach." (Heb. xiii. +13.) If earth could keep a sabbath, there would be no +reproach; but the very fact of the professing church's +seeking to make the first day of the week the sabbath, +reveals a deep principle. It is but the effort to get back +to an earthly standing, and to an earthly code of morals.</p> + +<p>Many may not see this. Many true Christians may, +most conscientiously, observe the sabbath day, as such; +and we are bound to honor their consciences, though +we are perfectly warranted in asking them to furnish +a scriptural basis for their conscientious convictions. +We would not stumble or wound their conscience, but +we would seek to instruct it. However, we are not now +occupied with conscience or its convictions, but only +with the principle which lies at the root of what may +be termed the sabbath question; and I would only put +the question to the Christian reader, which is more +consonant with the entire scope and spirit of the New +Testament, the celebration of the seventh day or sabbath, +or the celebration of the first day of the week or +the Lord's day?<a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a></p> +<p><span class="pagenum"><a name="Page_37" id="Page_37">[37]</a></span></p><p><span class="pagenum"><a name="Page_36" id="Page_36">[36]</a></span></p> +<p>We shall now consider the connection between the +sabbath, and the river flowing out of Eden. There is +much interest in this. It is the first notice we get +of "the river of God," which is, here, introduced in +connection with God's rest. When God was resting in +his works, the whole world felt the blessing and refreshment +thereof. It was impossible for God to keep +a sabbath, and earth not to feel its sacred influence. +But, alas! the streams which flowed forth from Eden—the +scene of earthly rest—were speedily interrupted, +because the rest of creation was marred by sin.</p> + +<p>Yet, blessed be God, sin did not put a stop to his +activities, but only gave them a new sphere; and +wherever he is seen acting, the river is seen flowing. +Thus, when we find him, with a strong hand, and an +outstretched arm, conducting his ransomed hosts across +the sterile sand of the desert, there we see the stream +flowing forth, not from Eden, but from the smitten +Rock,—apt and beautiful expression of the ground on +which sovereign grace ministers to the need of sinners! +This was redemption, and not merely creation. "That +rock was Christ," Christ smitten to meet his people's +need. The smitten Rock was connected with Jehovah's +place in the tabernacle; and truly there was moral +beauty in the connection. God dwelling in curtains, +and Israel drinking from a smitten rock, had a voice for +every opened ear, and a deep lesson for every circumcised +heart. (Exod. xvii. 6.)</p> + +<p>Passing onward, in the history of God's ways, we +find the river flowing in another channel. "In the +last day, that great day of the feast, Jesus stood, and +cried, saying, If any man thirst, let him come unto me, +and drink. He that believeth on me, as the Scripture +hath said, out of his belly shall flow rivers of living +water." (John vii. 37, 38.) Here, then, we find the +river emanating from another source, and flowing +through another channel; though, in one sense, the<span class="pagenum"><a name="Page_38" id="Page_38">[38]</a></span> +source of the river was ever the same, being God himself; +but, then, it was God, known in a new relationship +and upon a new principle. Thus in the passage just +quoted, the Lord Jesus was taking his place, in spirit, +outside of the whole existing order of things, and presenting +himself as the source of the river of living +water, of which river the person of the believer was to +be the channel. Eden, of old, was constituted a debtor +to the whole earth, to send forth the fertilizing streams. +And in the desert, the rock, when smitten, became a +debtor to Israel's thirsty hosts. Just so, now, every +one who believes in Jesus, is a debtor to the scene +around him, to allow the streams of refreshment to flow +forth from him.</p> + +<p>The Christian should regard himself as the channel +through which the manifold grace of Christ may flow +out to a needy world; and the more freely he communicates, +the more freely will he receive, "for there is +that scattereth, and yet increaseth; and there is that +withholdeth more than is meet, and it tendeth to +poverty." This places the believer in a place of sweetest +privileges, and, at the same time, of the most solemn +responsibility. He is called to be the constant witness +and exhibiter of the grace of him on whom he believes.</p> + +<p>Now, the more he enters into the privilege, the more +will he answer the responsibility. If he is habitually +feeding upon Christ, he cannot avoid exhibiting him. +The more the Holy Spirit keeps the Christian's eye +fixed on Jesus, the more will his heart be occupied with +his adorable Person, and his life and character bear +unequivocal testimony to his grace. Faith is, at once, +the power of ministry, the power of testimony, and the<span class="pagenum"><a name="Page_39" id="Page_39">[39]</a></span> +power of worship. If we are not living "by the faith +of the Son of God, who loved us, and gave himself for +us," we shall neither be effectual servants, faithful witnesses, +nor true worshippers. We may be doing a great +deal; but it will not be service to Christ. We may be +saying a great deal, but it will not be testimony for +Christ. We may exhibit a great deal of piety and devotion; +but it will not be spiritual and true worship.</p> + +<p>Finally, we have the river of God, presented to us +in the last chapter of the Apocalypse.<a name="FNanchor_4_4" id="FNanchor_4_4"></a><a href="#Footnote_4_4" class="fnanchor">[4]</a> "And he +showed me a pure river of water of life, clear as crystal, +proceeding out of the throne of God and of the Lamb." +"There is a river, the streams whereof shall make glad +the city of God, the holy place of the tabernacles of the +Most High." This is the last place in which we find +the river. Its source can never again be touched,—its +channel never again interrupted. "The throne of +God" is expressive of eternal stability; and the presence +of the Lamb marks it as based upon the immediate +ground of accomplished redemption. It is not God's +throne in creation; nor in providence: but in redemption. +When I see <i>the Lamb</i>, I know its connection with +me as <i>a sinner</i>. "The throne of God," as such, would +but deter me; but when God reveals himself in the +Person of the Lamb, the heart is attracted, and the +conscience tranquillized.</p> + +<p>The blood of the Lamb cleanses the conscience from +every speck and stain of sin, and sets it, in perfect freedom, +in the presence of a holiness which cannot tolerate +sin. In the cross, all the claims of divine holiness +were perfectly answered; so that the more I understand +<span class="pagenum"><a name="Page_40" id="Page_40">[40]</a></span>the latter, the more I appreciate the former. The +higher our estimate of holiness, the higher will be our +estimate of the work of the cross. "Grace reigns, +through righteousness, unto eternal life, by Jesus +Christ our Lord." Hence the Psalmist calls on the +saints to give thanks at the remembrance of God's +holiness. This is a precious fruit of a perfect redemption. +Before ever a sinner can give thanks at the remembrance +of God's holiness, he must look at it by +faith, from the resurrection side of the cross.</p> + +<p>Having thus traced the river, from Genesis to +Revelation, we shall briefly look at Adam's position in +Eden. We have seen him as a type of Christ; but he +is not merely to be viewed typically, but personally; +not merely as absolutely shadowing forth "the second +man, the Lord from heaven," but also as standing in +the place of personal responsibility. In the midst of +the fair scene of creation, the Lord God set up a +testimony, and this testimony was also a test for the +creature. It spoke of <i>death</i> in the midst of <i>life</i>. "In +the day that thou eatest thereof, thou shalt surely die." +Strange, solemn sound! Yet, it was a needed sound. +Adam's life was suspended upon his strict obedience. +The link which connected him with the Lord God<a name="FNanchor_5_5" id="FNanchor_5_5"></a><a href="#Footnote_5_5" class="fnanchor">[5]</a> +was obedience, based on implicit confidence in the One +who had set him in his position of dignity—confidence +in his truth—confidence in his love. He could obey +only while he confided. We shall see the truth and +force of this more fully when we come to examine the +next chapter.</p> +<p><span class="pagenum"><a name="Page_41" id="Page_41">[41]</a></span></p> +<p>I would here suggest to my reader the remarkable +contrast between the testimony set up in Eden, and +that which is set up now. Then, when all around was +<i>life</i>, God spoke of <i>death</i>; now, on the contrary, when +all around is death, God speaks of life: then the word +was, "in the day thou eatest thou shalt <i>die</i>;" now the +word is, "believe and <i>live</i>." And, as in Eden, the +enemy sought to make void God's testimony, as to the +result of eating the fruit, so now, he seeks to make +void God's testimony as to the result of believing the +gospel. God had said, "In the day that thou eatest +thereof thou shalt surely <i>die</i>." But the serpent said, +"Ye shall not surely <i>die</i>." And now, when God's +word plainly declares that "he that believeth on the +Son <i>hath</i> everlasting <i>life</i>," (John iii. 36,) the same serpent +<span class="pagenum"><a name="Page_42" id="Page_42">[42]</a></span>seeks to persuade people that they have <i>not</i> everlasting +<i>life</i>, nor should they presume to think of such a +thing, until they have, first, <i>done</i>, <i>felt</i>, and <i>experienced</i> +all manner of things.</p> + +<p>My beloved reader, if you have not yet heartily believed +the divine record, let me beseech you to allow +"the voice of the Lord" to prevail above the hiss of the +serpent. "He that heareth my word, and believeth on +him that sent me, hath everlasting life, and shall not +come into condemnation; but is passed from death +unto life." (John v. 24.)</p> + + + +<p><br /><br /></p> +<hr style="width: 25%;" /> +<p><br /><br /></p> +<h2><a name="CHAPTER_III" id="CHAPTER_III"></a>CHAPTER III.</h2> + + +<p>This section of our book sets before us the breaking +up of the whole scene on which we have been dwelling. +It abounds in very weighty principles; and has, very +justly, been, in all ages, resorted to as a most fruitful +theme for those who desired to set forth the truth as to +man's ruin and God's remedy. The serpent enters, +with a bold question as to divine revelation,—terrible +model and forerunner of all infidel questions since +raised by those who have, alas! too faithfully served +the serpent's cause in the world,—questions which are +only to be met by the supreme authority and divine +majesty of Holy Scripture.</p> + +<p>"Yea, hath God said, ye shall not eat of every tree +of the garden?" This was Satan's crafty inquiry; and<span class="pagenum"><a name="Page_43" id="Page_43">[43]</a></span> +had the word of God been dwelling richly in Eve's +heart, her answer might have been direct, simple, and +conclusive. The true way in which to meet Satan's +questions and suggestions, is to treat them as his, and +repel them by the word. To let them near the heart, +for a moment, is to lose the only power by which to +answer them. The devil did not openly present himself +and say, "I am the devil, the enemy of God, and +I am come to traduce him, and ruin you." This would +not be serpent-like; and, yet, he really did all this, <i>by +raising questions</i> in the mind of the creature. To admit +the question, "hath God said?" when I know that +God has spoken, is positive infidelity; and the very +fact of my admitting it, proves my total incapacity to +meet it. Hence, in Eve's case, the form of her reply +evidenced the fact that she had admitted to her heart +the serpent's crafty inquiry. Instead of adhering +strictly to the exact words of God, she, in her reply, +actually adds thereto.</p> + +<p>Now, either to add to, or take from, God's word, +proves, very clearly, that his word is not dwelling in +my heart, or governing my conscience. If a man is +finding his enjoyment in obedience, if it is his meat and +his drink, if he is living by every word that proceedeth +out of the mouth of Jehovah, he will, assuredly, be +acquainted with, and fully alive to, his word. He could +not be indifferent to it. The Lord Jesus, in his conflict +with Satan, accurately applied the word, because +he lived upon it, and esteemed it more than his necessary +food. He could not misquote or misapply the +word, neither could he be indifferent about it. Not +so Eve. She added to what God had said. His command<span class="pagenum"><a name="Page_44" id="Page_44">[44]</a></span> +was simple enough, "Thou shalt not eat of it." +To this Eve adds her own words, "neither shall ye +touch it." These were Eve's words and not God's. +He had said nothing about touching; so that whether +her misquotation proceeded from ignorance, or indifference, +or a desire to represent God in an arbitrary +light, or from all three together, it is plain that she +was entirely off the true ground of simple confidence in, +and subjection to, God's holy word. "By the words +of thy mouth, I have kept me from the paths of the +destroyer."</p> + +<p>Nothing can possess more commanding interest than +the way in which the word is everywhere put forward +throughout the sacred canon, together with the immense +importance of strict obedience thereto. Obedience is due +from us to God's word, simply because it is his word. +To raise a question when he has spoken, is blasphemy. +We are in the place of the creature. He is the Creator; +He may, therefore, justly claim obedience from us. The +infidel may call this "blind obedience;" but the +Christian calls it intelligent obedience, inasmuch as it +is based upon the knowledge that it is God's word to +which he is obedient. If a man had not God's word, +he might well be said to be in blindness and darkness, +for there is not so much as a single ray of divine light, +within or around us, but what emanates from God's +pure and eternal word. All that we want to know is +that God has spoken, and then obedience becomes the +very highest order of intelligent acting. When the +soul gets up to God, it has reached the very highest +source of authority. No man, nor body of men, can +claim obedience to their word, because it is theirs; and<span class="pagenum"><a name="Page_45" id="Page_45">[45]</a></span> +hence the claims of the Church of Rome are arrogant +and impious. In her claiming obedience, she usurps +the prerogative of God; and all who yield it, rob God +of his right. She presumes to place herself between +God and the conscience; and who can do this with +impunity? When God speaks, man is bound to obey. +Happy is he if he does so. Woe be to him if he does +not. Infidelity may question if God has spoken; superstition +may place human authority between my conscience +and what God has spoken; by both alike I am +effectually robbed of the word, and, as a consequence, +of the deep blessedness of obedience.</p> + +<p>There is a blessing in every act of obedience; but the +moment the soul hesitates, the enemy has the advantage; +and he will assuredly use it to thrust the soul farther +and farther from God. Thus, in the chapter before us, +the question, "Hath God said?" was followed by, "Ye +shall not surely die." That is to say, there was first +the question raised, as to whether God had spoken, +and then followed the open contradiction of what God +had said. This solemn fact is abundantly sufficient to +show how dangerous it is to admit near the heart a +question as to divine revelation, in its fulness and integrity. +A refined rationalism is very near akin to bold +infidelity; and the infidelity that dares to judge God's +Word is not far from the atheism that denies his +existence. Eve would never have stood by to hear +God contradicted, if she had not previously fallen into +looseness and indifference as to his word. She, too, +had her "Phases of Faith," or, to speak more correctly, +her phases of infidelity; she suffered God to be contradicted +by a creature, simply because his word had lost<span class="pagenum"><a name="Page_46" id="Page_46">[46]</a></span> +its proper authority over her heart, her conscience, and +her understanding.</p> + +<p>This furnishes a most solemn warning to all who are +in danger of being ensnared by an unhallowed rationalism. +There is no true security, save in a profound +faith in the plenary inspiration and supreme authority +of "<span class="smcap">ALL SCRIPTURE</span>." The soul that is endowed with +this has a triumphant answer to every objector, whether +he issue from Rome or Germany. "There is nothing +new under the sun." The self-same evil which is now +corrupting the very springs of religious thought and +feeling, throughout the fairest portion of the continent +of Europe, was that which laid Eve's heart in ruins, +in the garden of Eden. The first step in her downward +course was her hearkening to the question, "Hath God +said?" And then, onward she went, from stage to +stage, until, at length, she bowed before the serpent, +and owned him as her god, and the fountain of truth. +Yes, my reader, the serpent displaced God, and the serpent's +lie God's truth. Thus it was with fallen man; +and thus it is with fallen man's posterity. God's word +has no place in the heart of the unregenerated man; +but the lie of the serpent has. Let the formation of +man's heart be examined, and it will be found that +there is a place therein for Satan's lie, but none whatever +for the truth of God. Hence the force of the word +to Nicodemus, "Ye must be born again."</p> + +<p>But, it is important to observe the mode in which +the serpent sought to shake Eve's confidence in God's +truth, and thus bring her under the power of infidel +"<i>reason</i>." It was by shaking her confidence in God's +love. He sought to shake her confidence in what God<span class="pagenum"><a name="Page_47" id="Page_47">[47]</a></span> +had said by showing that the testimony was not +founded in love. "For," said he, "God doth know +that in the day ye eat thereof, then your eyes shall be +opened, and ye shall be as gods knowing good and evil." +(Ver. 5.) In other words, "There is positive advantage +connected with the eating of that fruit of which God +is seeking to deprive you; why, therefore, should you +believe God's testimony? you cannot place confidence +in one who, manifestly, does not love you; for, if he +loved you, why should he prohibit your enjoying a +positive privilege?"</p> + +<p>Eve's security against the influence of all this reasoning, +would have been simple repose in the infinite +goodness of God. She should have said to the serpent, +"I have the fullest confidence in God's goodness, +and, therefore, I deem it impossible that he could +withhold any real good from me. If that fruit were +good for me, I should surely have it; but the fact of +its being forbidden by God proves that I would be no +better, but much worse off by the eating of it. I am +convinced of God's <i>love</i>, and I am convinced of God's +<i>truth</i>, and I believe, too, that you are an evil one come to +draw my heart away from the fountain of goodness and +truth. Get thee behind me, Satan." This would have +been a noble reply. But it was not given. Her confidence +in truth and love gave way, and all was lost; and so we +find that there is just as little place in the heart of fallen +man for God's love, as there is for God's truth. The +heart of man is a stranger to both the one and the +other, until renewed by the power of the Holy Ghost.</p> + +<p>Now, it is deeply interesting to turn from Satan's lie +in reference to the truth and love of God, to the mission<span class="pagenum"><a name="Page_48" id="Page_48">[48]</a></span> +of the Lord Jesus Christ, who came from the +bosom of the Father in order to reveal what he really +is. "Grace and truth,"—the very things which man +lost, in his fall,—"came by Jesus Christ." (John i. 17.) +He was "the faithful witness" of what God was. (Rev. +i. 5.) Truth reveals God as he is; but this truth is +connected with the revelation of perfect grace; and +thus the sinner finds, to his unspeakable joy, that the +revelation of what God is, instead of being his destruction, +becomes the basis of his eternal salvation. +"This is life eternal, that they might know thee, the +only true God, and Jesus Christ whom thou hast sent." +(John xvii. 3.) I cannot know God and not have life. +The loss of the knowledge of God was death; but the +knowledge of God is life. This, necessarily, makes life +a thing entirely outside of ourselves, and dependent +upon what God is. Let me arrive at what amount of +self-knowledge I may, it is not said that "this is life +eternal, to know themselves;" though, no doubt, the +knowledge of God and the knowledge of self will go +very much together; still, "eternal life" is connected +with the former, and not with the latter. To know +God as he is, is life; and "all who know not God" +shall be "punished with everlasting destruction from +his presence."</p> + +<p>It is of the utmost importance to see that what +really stamps man's character and condition is his ignorance +or knowledge of God. This it is that marks his +character here, and fixes his destiny hereafter. Is he +evil in his thoughts, evil in his words, evil in his +actions? It is all the result of his being ignorant of +God. On the other hand, is he pure in thought, holy<span class="pagenum"><a name="Page_49" id="Page_49">[49]</a></span> +in conversation, gracious in action? It is but the practical +result of his knowledge of God. So also as to the +future. To know God is the solid ground of endless +bliss,—everlasting glory. To know him not is "everlasting +destruction." Thus the knowledge of God is +every thing. It quickens the soul, purifies the heart, +tranquillizes the conscience, elevates the affections, +sanctifies the entire character and conduct.</p> + +<p>Need we wonder, therefore, that Satan's grand design +was to rob the creature of the true knowledge of the +only true God? He misrepresented the blessed God: +he said he was not kind. This was the secret spring +of all the mischief. It matters not what shape sin has +since taken,—it matters not through what channel it has +flowed, under what head it has ranged itself, or in what +garb it has clothed itself,—it is all to be traced to this +one thing, namely, ignorance of God. The most refined +and cultivated moralist, the most devout religionist, the +most benevolent philanthropist, if ignorant of God, is +as far from life and true holiness, as the publican and +the harlot. The prodigal was just as much a sinner, +and as positively away from the Father, when he had +crossed the threshold, as when he was feeding swine in +the far country. (Luke xv. 13-15.) So in Eve's case. +The moment she took herself out of the hands of God,—out +of the position of absolute dependence upon, and +subjection to, his word,—she abandoned herself to the +government of sense, as used of Satan for her entire +overthrow.</p> + +<p>The sixth verse presents three things, namely: "the +lust of the flesh, the lust of the eye, and the pride of +life;" which three, as the apostle states, comprehend<span class="pagenum"><a name="Page_50" id="Page_50">[50]</a></span> +"all that is in the world." These things necessarily +took the lead, when God was shut out. If I do not +abide in the happy assurance of God's love and truth, +his grace and faithfulness, I shall surrender myself to +the government of some one, or it may be all, of the +above principles; and this is only another name for the +government of Satan. There is, strictly speaking, no +such thing as man's free-will. If man be self-governed, +he is really governed by Satan; and if not, he is +governed by God.</p> + +<p>Now, the three great agencies by which Satan +works are "the lust of the flesh, the lust of the eye, +and the pride of life." Those were the things presented +by Satan to the Lord Jesus, in the temptation. He +began by tempting the Second Man to take himself +out of the position of absolute dependence upon God. +"Command these stones that they be made bread." +He asked him to do this, not, as in the case of the first +man, to make himself what he was not, but to prove +what he was. Then followed the offer of the kingdoms +of the world, with all their glory. And, finally, +conducting him to a pinnacle of the temple, he tempted +him to give himself, suddenly and miraculously, to the +admiration of the assembled people below. (Comp. Matt. +iv. 1-11 with Luke iv. 1-13.) The plain design of +each temptation was to induce the Blessed One to step +from the position of entire dependence upon God, and +perfect subjection to his will. But all in vain. "<i>It +is written</i>," was the unvarying reply of the only dependent, +self-emptied, perfect man. Others might undertake +to manage for themselves: none but God should +manage for him.<span class="pagenum"><a name="Page_51" id="Page_51">[51]</a></span></p> + +<p>What an example for the faithful, under all their circumstances! +Jesus kept close to scripture, and thus +conquered: without any other weapon, save the sword +of the Spirit, he stood in the conflict, and gained a +glorious triumph. What a contrast with the first +Adam! The one had every thing to plead for God: the +other had every thing to plead against him. The garden, +with all its delights, in the one case; the wilderness, +with all its privations, in the other: confidence in +Satan, in the one case; confidence in God in the other: +complete defeat in the one case; complete victory in +the other. Blessed forever be the God of all grace, +who has laid our help on One so mighty to conquer, +mighty to save!</p> + +<p>Let us now inquire how far Adam and Eve realized +the serpent's promised advantage. This inquiry will +lead us to a deeply-important point in connection with +the fall of man. The Lord God had so ordered it, that +in and by the fall, man should get what previously he +had not, and that was <i>a conscience</i>,—a knowledge of +both good and evil. This, man evidently could not +have had before. He could not have known aught +about evil, inasmuch as evil was not there to be known. +He was in a state of innocence, which is a state of +ignorance of evil. Man got a conscience in and by +the fall; and we find that the very first effect of conscience +was to make him a coward. Satan had utterly +deceived the woman. He had said, "your eyes shall +be opened, and ye shall be as gods, knowing good and +evil." But he had left out a material part of the truth, +namely, that they should know good, without the power +to do it; and that they should know evil, without the<span class="pagenum"><a name="Page_52" id="Page_52">[52]</a></span> +power to avoid it. Their very attempt to elevate themselves +in the scale of moral existence involved the loss +of true elevation. They became degraded, powerless, +Satan-enslaved, conscience-smitten, terrified creatures. +"The eyes of them both were opened," no doubt; but +alas! to what a sight! It was only to discover their +own nakedness. They opened their eyes upon their own +condition, which was "wretched, and miserable, and +poor, and blind, and naked." "They knew that they +were naked,"—sad fruit of the tree of knowledge! It +was not any fresh knowledge of divine excellency they +had attained,—no fresh beam of divine light from the +pure and eternal fountain thereof,—alas! no: the very +earliest result of their disobedient effort after knowledge +was the discovery that they were naked.</p> + +<p>Now, it is well to understand this; well, too, to +know how conscience works,—to see that it can only +make cowards of us, as being the consciousness of what +we are. Many are astray as to this: they think that +conscience will bring us to God. Did it operate thus, +in the case of Adam and Eve? Assuredly not. Nor +will it, in the case of any sinner. How could it? How +could the sense of what <i>I am</i> ever bring me to God, if +not accompanied by the faith of what <i>God is</i>? Impossible: +it will produce shame, self-reproach, remorse, +anguish. It may, also, give birth to certain efforts, on +my part, to remedy the condition which it discloses; +but these very efforts, so far from drawing us to God, +rather act as a blind to hide him from our view. +Thus, in the case of Adam and Eve, the discovery of +their nakedness was followed by an effort of their own +to cover it. "They sewed fig-leaves together and made<span class="pagenum"><a name="Page_53" id="Page_53">[53]</a></span> +themselves aprons." This is the first record we have +of man's attempt to remedy, by his own device, his +condition; and the attentive consideration thereof will +afford us not a little instruction as to the real character +of human religiousness in all ages. In the first place +we see, not only in Adam's case, but in every case, that +man's effort to remedy his condition is based upon the +sense of his nakedness. He is, confessedly, naked, and +all his works are the result of his being so. This can +never avail. I must know that I am clothed, before I +can do any thing acceptable in the sight of God.</p> + +<p>And this, be it observed, is the difference between +true Christianity and human religiousness. The former +is founded upon the fact of a man's being clothed: the +latter, upon the fact of his being naked. The former +has for its starting-post what the latter has for its goal. +All that a true Christian does, is because he is clothed,—perfectly +clothed; all that a mere religionist does, is +in order that he may be clothed. This makes a vast +difference. The more we examine the genius of man's +religion, in all its phases, the more we shall see its +thorough insufficiency to remedy his state, or even to +meet his own sense thereof. It may do very well for a +time. It may avail so long as death, judgment, and +the wrath of God are looked at from a distance, if +looked at at all; but when a man comes to look these +terrible realities straight in the face, he will find, in +good truth, that his religion is a bed too short for him to +stretch himself upon, and a covering too narrow for him +to wrap himself in.</p> + +<p>The moment Adam heard the voice of the Lord +God, in Eden, "<i>he was afraid</i>," because, as he himself<span class="pagenum"><a name="Page_54" id="Page_54">[54]</a></span> +confessed, "I was naked." Yes, naked, although he +had his apron on him. But it is plain that that covering +did not even satisfy his own conscience. Had his +conscience been divinely satisfied, he would not have +been afraid. "If our heart condemn us not, then have +we confidence toward God." (1 John iii. 20, 21.) +But if even the human conscience cannot find repose in +man's religious efforts, how much less can the holiness +of God. Adam's apron could not screen him from the +eye of God; and he could not stand in his presence +naked: therefore he fled to hide himself. This is what +conscience will do at all times. It will cause man to +hide himself from God; and, moreover, all that his own +religiousness offers him is a hiding-place from God. +This is a miserable provision, inasmuch as he must +meet God, some time or other; and if he has naught +save the sad conscience of what he is, he must be afraid,—yea, +he must be wretched. Indeed, nothing is needed, +save hell itself, to complete the misery of one who feels +he has to meet God, and knows only his own unfitness +to meet him.</p> + +<p>Had Adam known God's perfect love, he would not +have been afraid. "There is no fear in love; but perfect +love casteth out fear, because fear hath torment. +He that feareth is not made perfect in love." (1 John +iv. 17, 18.) But Adam knew not this, because he had +believed the serpent's lie. He thought that God was +any thing but love; and, therefore, the very last thought +of his heart would have been to venture into his +presence. He could not do it. Sin was there, and God +and sin can never meet; so long as there is sin on the +conscience, there must be the sense of distance from<span class="pagenum"><a name="Page_55" id="Page_55">[55]</a></span> +God. "He is of purer eyes than to behold evil, and +cannot look upon iniquity." (Hab. i. 13.) Holiness and +sin cannot dwell together. Sin, wherever it is found, +can only be met by the wrath of God.</p> + +<p>But, blessed be God, there is something beside the +<i>conscience of what I am</i>. There is <i>the revelation of +what he is</i>; and this latter the fall of man really +brought out. God had not revealed himself, fully, in +creation: he had shown "his eternal power and Godhead,"<a name="FNanchor_6_6" id="FNanchor_6_6"></a><a href="#Footnote_6_6" class="fnanchor">[6]</a> +(Θειοτης) but he had not told out all the deep +secrets of his nature and character. Wherefore Satan +made a grand mistake in coming to meddle with God's +creation. He only proved to be the instrument of his +own eternal defeat and confusion, and "his violent +dealing" shall forever "come down upon his own pate." +His <i>lie</i> only gave occasion for the display of the full +<i>truth</i> in reference to God. Creation never could have +brought out what God was. There was infinitely more +in him than power and wisdom. There was love, +mercy, holiness, righteousness, goodness, tenderness, +long-suffering. Where could all these be displayed, +but in a world of sinners? God, at the first, came +down to <i>create</i>; and, then, when the serpent presumed +to meddle with creation, God came down to <i>save</i>. This +is brought out in the first words uttered by the Lord +<span class="pagenum"><a name="Page_56" id="Page_56">[56]</a></span>God, after man's fall. "And the Lord God called unto +Adam, and said unto him, Where art thou?" This +question proved two things. It proved that man was +lost, and that God had come to seek. It proved man's +sin, and God's grace. "Where art thou?" Amazing +faithfulness! Amazing grace! Faithfulness, to disclose, +in the very question itself, the truth as to man's +condition: grace, to bring out, in the very fact of God's +asking such a question, the truth as to his character +and attitude, in reference to fallen man. Man was lost; +but God had come down to look for him—to bring him +out of his hiding-place, behind the trees of the garden, +in order that, in the happy confidence of faith, he might +find a hiding-place in himself. This was grace. To +create man out of the dust of the ground was <i>power</i>; +but to seek man in his lost estate was <i>grace</i>. But who +can utter all that is wrapped up in the idea of God's +being a <i>seeker</i>? God seeking a sinner? What could +the Blessed One have seen in man, to lead him to seek +for him? Just what the shepherd saw in the lost +sheep; or what the woman saw in the lost piece of +silver; or what the father saw in the lost son. The +sinner is valuable to God; but why he should be so +eternity alone will unfold.</p> + +<p>How, then, did the sinner reply to the faithful and +gracious inquiry of the Blessed God? Alas! the reply +only reveals the awful depth of evil into which he had +fallen. "And he said, I heard thy voice in the garden, +and I was afraid, because I was naked; and I hid myself. +And he said, Who told thee that thou wast +naked? Hast thou eaten of the tree, whereof I commanded +thee that thou shouldest not eat? And the man<span class="pagenum"><a name="Page_57" id="Page_57">[57]</a></span> +said, The woman whom <i>thou gavest</i> to be with me, she +gave me of the tree, and I did eat." Here, we find him +actually laying the blame of his shameful fall on the +circumstances in which God had placed him, and thus, +indirectly, upon God himself. This has ever been the +way with fallen man. Every one and every thing is +blamed but <i>self</i>. In the case of true conviction, the +very reverse is exhibited. "Is it not <i>I</i> that have +sinned?" is the inquiry of a truly humbled soul. Had +Adam known himself, how different would have been +his style! But he neither knew himself nor God, and, +therefore, instead of throwing the blame entirely upon +himself, he threw it upon God.</p> + +<p>Here, then, was man's terrible position. He had lost +all. His dominion—his dignity—his happiness—his +innocence—his purity—his peace—all was gone from +him; and, what was still worse, he accused God of +being the cause of it.<a name="FNanchor_7_7" id="FNanchor_7_7"></a><a href="#Footnote_7_7" class="fnanchor">[7]</a> There he stood, a lost, ruined, +guilty, and yet, <i>self-vindicating</i>, and, therefore, <i>God-accusing</i> +sinner.</p> +<p><span class="pagenum"><a name="Page_58" id="Page_58">[58]</a></span></p> +<p>But, just at this point, God began to reveal himself, +and his purposes of redeeming love; and herein +lay the true basis of man's peace and blessedness. +When man has come to the end of himself, God can +show what he is; but not until then. The scene +must be entirely cleared of man, and all his vain pretensions, +empty boastings, and blasphemous reasonings, +ere God can or will reveal himself. Thus it was when +man was hidden behind the trees of the garden, that +God unfolded his wondrous plan of redemption through +the instrumentality of the bruised seed of the woman. +Here we are taught a valuable principle of truth as to +what it is which alone will bring a man, peacefully and +confidingly, into the presence of God.</p> + +<p><span class="pagenum"><a name="Page_59" id="Page_59">[59]</a></span></p><p>It has been already remarked that conscience will +never effect this. Conscience drove Adam behind the +trees of the garden; revelation brought him forth into +the presence of God. The consciousness of what he was +terrified him; the revelation of what God was tranquillized +him. This is truly consolatory for a poor sin-burdened +heart. The reality of what I am is met by +the reality of what God is; and this is salvation.</p> + +<p>There is a point where God and man must meet, +whether in grace or judgment, and that point is where +both are revealed <i>as they are</i>. Happy are they who +reach that point in grace! Woe be to them who will +have to reach it in judgment! It is with what we are +that God deals; and it is as he is that he deals with +us. In the cross, I see God descending in grace to the +lowest depths, not merely of my negative, but my +positive condition, as a sinner. This gives perfect peace. +If God has met me, in my actual condition, and himself +provided an adequate remedy, all is eternally +settled. But all who do not thus, by faith, see God, in +the cross, will have to meet him, by and by, in judgment, +when he will have to deal, according to what he +is, with what they are.</p> + +<p>The moment a man is brought to know his real state, +he can find no rest until he has found God, in the cross, +and then he rests in God himself. He, blessed be his +name, is the Rest and Hiding-place of the believing soul. +This, at once, puts human works and human righteousness +in their proper place. We can say, with truth, +that those who rest in such things cannot possibly have +arrived at the true knowledge of themselves. It is +quite impossible that a divinely quickened conscience<span class="pagenum"><a name="Page_60" id="Page_60">[60]</a></span> +can rest in aught save the perfect sacrifice of the Son +of God. All effort to establish one's own righteousness +must proceed from ignorance of the righteousness of +God. Adam might learn, in the light of the divine +testimony about "the seed of the woman," the worthlessness +of his fig-leaf apron. The magnitude of that +which had to be done, proved the sinner's total inability +to do it. Sin had to be put away. Could man do that? +Nay, it was by him it had come in. The serpent's +head had to be bruised. Could man do that? Nay, he +had become the serpent's slave. God's claims had to be +met. Could man do that? Nay, he had already +trampled them under foot. Death had to be abolished. +Could man do that? Nay, he had, by sin, introduced +it, and imparted to it its terrible sting.</p> + +<p>Thus, in whatever way we view the matter, we see +the sinner's complete impotency, and, as a consequence, +the presumptuous folly of all who attempt to assist +God in the stupendous work of redemption, as all +assuredly do who think to be saved in any other way +but "by grace, through faith."</p> + +<p>However, though Adam might, and, through grace, +did, see and feel that he could never accomplish all +that had to be done, yet God revealed himself as about +to achieve every jot and tittle thereof, by the seed of +the woman. In short, we see that he graciously took +the entire matter into his own hands. He made it, +altogether, a question between himself and the serpent; +for although the man and the woman were called +upon, individually, to reap, in various ways, the bitter +fruits of their sin, yet it was to the serpent that the +Lord God said, "Because thou hast done this." The<span class="pagenum"><a name="Page_61" id="Page_61">[61]</a></span> +serpent was the source of the ruin; and the seed of the +woman was to be the source of the redemption. Adam +heard all this, and believed it; and, in the power of +that belief, "he called his wife's name the mother of +<i>all living</i>." This was a precious fruit of faith in God's +revelation. Looking at the matter from nature's point +of view, Eve might be called, "the mother of all +<i>dying</i>." But, in the judgment of faith, she was the +mother of all <i>living</i>. "His mother called him Ben-oni; +(the son of my sorrow;) but his father called him +Benjamin (the son of my right hand)."</p> + +<p>It was through the sustaining energy of faith that +Adam was enabled to endure the terrible results of +what he had done. It was God's wondrous mercy to +allow him to hear what he said to the serpent, before +he was called to listen to what he had to say to himself. +Had it not been so, he must have been plunged +in despair. It is despair to be called upon to look at +myself, without being able to look at God, as revealed +in the cross, for my salvation. There is no child of +fallen Adam who could bear to have his eyes opened to +the reality of what he is, and what he has done, without +being plunged in despair, unless he could take +refuge in the cross. Hence, in that place to which all +who reject Christ must finally be consigned, hope cannot +come. There, men's eyes will be opened to the +reality of what they are, and what they have done; +but they will not be able to find relief and refuge in +God. What God is, will, <i>then</i>, involve hopeless perdition; +as truly as what God is, doth, <i>now</i>, involve +eternal salvation. The holiness of God will, then, be +eternally against them; as it is now that in which all<span class="pagenum"><a name="Page_62" id="Page_62">[62]</a></span> +who believe are called to rejoice. The more I realize +the holiness of God, now, the more I know my security; +but, in the case of the lost, that very holiness will be +but the ratification of their eternal doom. Solemn—unspeakably +solemn—reflection!</p> + +<p>We shall, now, briefly glance at the truth presented +to us in God's providing coats for Adam and Eve. +"Unto Adam, also, and to his wife, did the Lord God +make coats of skins, and clothed them." We have here, +in figure, the great doctrine of divine righteousness +set forth. The robe which God provided was an +effectual covering, because he provided it; just as the +apron was an ineffectual covering because man had +provided it. Moreover, God's coat was founded upon +blood-shedding. Adam's apron was not. So also, now, +God's righteousness is set forth in the cross; man's +righteousness is set forth in the works, the sin-stained +works, of his own hands. When Adam stood clothed +in the coat of skin he could not say, "I was naked," +nor had he any occasion to hide himself. The sinner +may feel perfectly at rest, when, by faith, he knows +that God has clothed him: but to feel at rest till then, +can only be the result of presumption or ignorance. +To know that the dress I wear, and in which I appear +before God, is of his own providing, must set my +heart at perfect rest. There can be no true, permanent +rest in aught else.</p> + +<p>The closing verses of this chapter are full of instruction. +Fallen man, in his fallen state, must not be +allowed to eat of the fruit of the tree of life, for that +would entail upon him endless wretchedness in this +world. To take of the tree of life, and eat, and live<span class="pagenum"><a name="Page_63" id="Page_63">[63]</a></span> +forever, in our present condition, would be unmingled +misery. The tree of life can only be tasted in resurrection. +To live forever, in a frail tabernacle, in a +body of sin and death, would be intolerable. Wherefore, +the Lord God "drove out the man." He drove +him out into a world which, everywhere, exhibited +the lamentable results of his fall. The Cherubim +and the flaming sword, too, forbid fallen man to +pluck the fruit of the tree of life; while God's revelation +pointed him to the death and resurrection of the +seed of the woman, as that wherein life was to be found +beyond the power of death.</p> + +<p>Thus Adam was a happier, and a safer man, outside +the bounds of Paradise, than he had been within, for +this reason—that, within, his life depended upon himself; +whereas, outside, it depended upon another, even +a promised Christ. And as he looked up, and beheld +"the Cherubim and the flaming sword," he could bless +the hand that had set them there, "to keep the way +of the tree of life," inasmuch as the same hand had +opened a better, a safer, and a happier way to that tree. +If the Cherubim and flaming sword stopped up the way +to Paradise, the Lord Jesus Christ has opened "a new +and living way" into the holiest of all. "I am the +way, the truth, and the life; no man cometh unto +the Father, but by me." (Compare John xiv. 6; +Heb. x. 20.) In the knowledge of this, the believer +now moves onward through a world which is under the +curse,—where the traces of sin are visible on all hands. +He has found his way, by faith, to the bosom of the +Father; and while he can secretly repose there, he is +cheered by the blessed assurance that the one who has<span class="pagenum"><a name="Page_64" id="Page_64">[64]</a></span> +conducted him thither, is gone to prepare a place in the +many mansions of the Father's house, and that he will +soon come again and receive him unto himself, amid +the glory of the Father's kingdom. Thus, in the +bosom, the house, and the kingdom of the Father, +the believer finds his present portion, his future home +and reward.</p> + + + +<p><br /><br /></p> +<hr style="width: 25%;" /> +<p><br /><br /></p> +<h2><a name="CHAPTERS_IV_V" id="CHAPTERS_IV_V"></a>CHAPTERS IV., V.</h2> + + +<p>As each section of the Book of Genesis opens before +us, we are furnished with fresh evidence of the fact +that we are travelling over, what a recent writer has +well termed, "the seed-plot of the whole Bible;" and +not only so, but the seed-plot of man's entire history.</p> + +<p>Thus, in the fourth chapter, we have, in the persons +of Cain and Abel, the first examples of a religious man +of the world, and of a genuine man of faith. Born, as +they were, outside of Eden, and being the sons of +fallen Adam, they could have nothing, natural, to distinguish +them, one from the other. They were both +sinners. Both had a fallen nature. Neither was +innocent. It is well to be clear in reference to this, in +order that the reality of divine grace, and the integrity +of faith, may be fully and distinctly seen. If the distinction +between Cain and Abel were founded in nature, +then it follows, as an inevitable conclusion, that they<span class="pagenum"><a name="Page_65" id="Page_65">[65]</a></span> +were not the partakers of the fallen nature of their +father, nor the participators in the circumstances of his +fall; and, hence, there could be no room for the display +of grace, and the exercise of faith.</p> + +<p>Some would teach us that every man is born with +qualities and capacities which, if rightly used, will +enable him to work his way back to God. This is a +plain denial of the fact so clearly set forth in the history +now before us. Cain and Abel were born, not inside, +but outside of Paradise. They were the sons, not of +innocent, but of fallen Adam. They came into the +world as the partakers of the nature of their father; +and it mattered not in what phase that nature might +display itself, it was nature still,—fallen, ruined, irremediable +nature. "That which is born of the flesh is +(not merely fleshly, but) flesh; and that which is born +of the Spirit is, (not merely spiritual, but) spirit." +(John iii.)</p> + +<p>If ever there was a fair opportunity for the distinctive +qualities, capacities, resources, and tendencies of +nature to manifest themselves, the lifetime of Cain and +Abel furnished it. If there were aught in nature, +whereby it could recover its lost innocence, and establish +itself again within the bounds of Eden, this was +the moment for its display. But there was nothing of +the kind. They were both <i>lost</i>. They were "flesh." +They were not innocent. Adam lost his innocence and +never regained it. He can only be looked at as the +fallen head of a fallen race, who, by his "disobedience," +were made "sinners." (Rom. v. 19.) He became, so far +as he was personally concerned, the corrupt source, +from whence have emanated the corrupt streams of<span class="pagenum"><a name="Page_66" id="Page_66">[66]</a></span> +ruined and guilty humanity,—the dead trunk from which +have shot forth the branches of a dead humanity, +morally and spiritually dead.</p> + +<p>True, as we have already remarked, he himself was +made a subject of grace, and the possessor and exhibitor +of a lively faith in a promised Savior; but +this was not any thing natural, but something entirely +divine. And, inasmuch as it was not natural, neither +was it within the range of nature's capacity to communicate +it. It was not, by any means, hereditary. +Adam could not bequeath nor impart his faith to Cain +or Abel. His possession thereof was simply the fruit +of love divine. It was implanted in his soul by divine +power; and he had not divine power to communicate it +to another. Whatever was natural, Adam could, in the +way of nature, communicate; but nothing more. And +seeing that he, as a father, was in a condition of ruin, +his son could only be in the same. As is the begetter, +so are they also that are begotten of him. They must, +of necessity, partake of the nature of him from whom +they have sprung. "As is the earthy, such are they +also that are earthy." (1 Cor. xv. 48.)</p> + +<p>Nothing can be more important, in its way, than a +correct understanding of the doctrine of federal headship. +If my reader will turn, for a moment, to Rom. +v. 12-21, he will find that the inspired apostle looks +at the whole human race as comprehended under two +heads. I do not attempt to dwell on the passage; but +merely refer to it, in connection with the subject in +hand. The fifteenth chapter of first Corinthians will +also furnish instruction of a similar character. In the +first man, we have sin, disobedience, and death. In<span class="pagenum"><a name="Page_67" id="Page_67">[67]</a></span> +the Second man, we have righteousness, obedience, and +life. As we derive a nature from the former, so do we +also from the latter. No doubt, each nature will display, +in each specific case, its own peculiar energies; it +will manifest, in each individual possessor thereof, its +own peculiar powers. Still, there is the absolute possession +of a real, abstract, positive nature.</p> + +<p>Now, as the mode in which we derive a nature from +the first man is by birth, so the mode in which we +derive a nature from the Second man is by <i>new</i> birth. +Being born, we partake of the nature of the former; +being "born <i>again</i>," we partake of the nature of the +latter. A newly-born infant, though entirely incapable +of performing the act which reduced Adam to the condition +of a fallen being, is, nevertheless, a partaker of +his nature; and so, also, a newly-born child of God,—a +newly-regenerated soul, though having nothing whatever +to do with the working-out of the perfect obedience +of "the man Christ Jesus," is, nevertheless, a partaker +of his nature. True it is that, attached to the former +nature, there is sin; and attached to the latter, there is +righteousness,—man's sin, in the former case; God's +righteousness in the latter: yet, all the while, there is +the actual, <i>boná fide</i> participation of a real nature, let +the adjuncts be what they may. The child of Adam +partakes of the human nature and its adjuncts; the +child of God partakes of the divine nature and its +adjuncts. The former nature is according to "the +will of man," (John i.,) the latter is according to "the +will of God;" as St. James, by the Holy Ghost, +teaches us, "of his own will begat he us by the word +of truth." (James i. 18.)<span class="pagenum"><a name="Page_68" id="Page_68">[68]</a></span></p> + +<p>From all that has been said, it follows, that Abel +was not distinguished from his brother Cain by any +thing natural. The distinction between them was not +grounded upon aught in their nature or circumstances, +for, as to these, "there was no difference." What, +therefore, made the vast difference? The answer is as +simple as the gospel of the grace of God can make it. +The difference was not in themselves, in their nature, +or their circumstances; it lay, <i>entirely</i>, in their <i>sacrifices</i>. +This makes the matter most simple, for any truly +convicted sinner,—for any one who truly feels that he +not only partakes of a fallen nature, but is himself, also, +a sinner. The history of Abel opens, to such an one, +the only true ground of his approach to, his standing +before, and his relationship with, God. It teaches him, +distinctly, that he cannot come to God on the ground +of any thing in, of, or pertaining to, nature; and he +must seek, <i>outside himself</i>, and in the person and work +of another, the true and everlasting basis of his connection +with the Holy, the Just, and only True God. +The eleventh chapter of Hebrews sets the whole subject +before us, in the most distinct and comprehensive way. +"By faith Abel offered unto God a more excellent +sacrifice (πλειονα Θυσιαν) than Cain, by which he obtained +witness that he was righteous, God bearing +witness (μαρτυρουντος) to his gifts; and by it he being +dead yet speaketh." Here we are taught that it was, +in nowise, a question as to the men, but only as to +their "sacrifice,"—it was not a question as to the +offerer, but as to his offering. Here lay the grand +distinction between Cain and Abel. My reader cannot +be too simple in his apprehension of this point, for<span class="pagenum"><a name="Page_69" id="Page_69">[69]</a></span> +therein lies involved the truth as to any sinner's standing +before God.</p> + +<p>And, now, let us inquire what the offerings were. +"And in process of time it came to pass, that Cain +brought of the fruit of the ground an offering unto +Jehovah. And Abel, he also brought of the firstlings +of his flock, and of the fat thereof. And the Lord had +respect unto Abel, and to his offering; but unto Cain +and to his offering, he had not respect." (Gen. iv. 3-5.) +This passage sets the difference clearly before us: Cain +offered to Jehovah the fruit of a cursed earth, and that, +moreover, without any blood to remove the curse. He +presented "an unbloody sacrifice," simply because he +had no faith. Had he possessed that divine principle, +it would have taught him, even at this early moment, +that "without shedding of blood there is no remission." +(Heb. ix.) This is a great cardinal truth. The penalty +of sin is death. Cain was a sinner, and, as such, death +stood between him and Jehovah. But, in his offering, +there was no recognition whatever of this fact. There +was no presentation of a sacrificed life, to meet the +claims of divine holiness, or to answer to his own true +condition as a sinner. He treated Jehovah as though +he were, altogether, such an one as himself, who could +accept the sin-stained fruit of a cursed earth.</p> + +<p>All this, and much more, lay involved in Cain's +"unbloody sacrifice." He displayed entire ignorance +in reference to divine requirements, in reference to his +own character and condition as a lost and guilty sinner, +and in reference to the true state of that ground, the +fruit of which he presumed to offer. No doubt, reason +might say, "what more acceptable offering could a man<span class="pagenum"><a name="Page_70" id="Page_70">[70]</a></span> +present, than that which he had produced by the labor +of his hands, and the sweat of his brow?" Reason, +and even man's religious mind, may think thus; but +God thinks quite differently; and faith is always sure +to agree with God's thoughts. God teaches, and faith +believes, that there must be a sacrificed life, else there +can be no approach to God.</p> + +<p>Thus, when we look at the ministry of the Lord +Jesus, we see, at once, that, had he not died upon the +cross, all his services would have proved utterly unavailing +as regards the establishment of our relationship +with God. True, "he went about doing good" all his +life; but it was his death that rent the veil. (Matt. +xxvii. 51.) Naught but his death could have done so. +Had he continued, to the present moment, "going +about doing good," the veil would have remained entire, +to bar the worshipper's approach into "the holiest +of all." Hence we can see the false ground on which +Cain stood as an offerer and a worshipper. An unpardoned +sinner coming into the presence of Jehovah, +to present "an unbloody sacrifice," could only be regarded +as guilty of the highest degree of presumption. +True, he had toiled to produce this offering; but what +of that? Could a sinner's toil remove the curse and +stain of sin? Could it satisfy the claims of an infinitely +holy God? Could it furnish a proper ground +of acceptance for a sinner? Could it set aside the +penalty which was due to sin? Could it rob death of +its sting, or the grave of its victory? Could it do any +or all of these things? Impossible. "Without shedding +of blood is no remission." Cain's "unbloody sacrifice," +like every other unbloody sacrifice, was not only<span class="pagenum"><a name="Page_71" id="Page_71">[71]</a></span> +worthless, but actually abominable, in the divine estimation. +It not only demonstrated his entire ignorance +of his own condition, but also of the divine character. +"God is not worshipped with men's hands as though he +needed any thing." And yet Cain thought he could be +thus approached. And every mere religionist thinks +the same. Cain has had many millions of followers, +from age to age. Cain-worship has abounded all over +the world. It is the worship of every unconverted soul, +and is maintained by every false system of religion +under the sun.</p> + +<p>Man would fain make God a receiver instead of a +giver; but this cannot be; for, "it is more blessed to +give than to receive;" and, assuredly, God must have +the more blessed place. "Without all contradiction, +the less is blessed of the better." "Who hath <i>first</i> +given to him?" God can accept the smallest gift from +a heart which has learnt the deep truth contained in +those words, "of thine own have we given thee;" but, +the moment a man presumes to take the place of the +"first" giver, God's reply is, "if I were hungry, I would +not tell thee;" for "he is not worshipped with men's +hands, as though he <i>needed any thing</i>, seeing he <i>giveth</i> +to <i>all</i> life and breath and <i>all</i> things." The great Giver +of "all things" cannot possibly "need any thing." +Praise is all that we can offer to God; but this can only +be offered in the full and clear intelligence that our sins +are all put away; and this again can only be known by +faith in the virtue of an accomplished atonement.</p> + +<p>My readers may pause, here, and read prayerfully the +following scriptures, namely, Psalm i.; Isaiah i. 11-18; +and Acts xvii. 22-34, in all of which he will find distinctly<span class="pagenum"><a name="Page_72" id="Page_72">[72]</a></span> +laid down the truth as to man's true position +before God, as also the proper ground of worship.</p> + +<p>Let us now consider Abel's sacrifice. "And Abel, +he also brought of the firstlings of his flock, and of the +fat thereof." In other words, he entered, by faith, +into the glorious truth, that God could be approached +by sacrifice; that there was such a thing as a sinner's +placing the death of another between himself and the +consequence of his sin, that the claims of God's nature +and the attributes of his character could be met by the +blood of a spotless victim,—a victim offered to meet +God's demands, and the sinner's deep necessities. This +is, in short, the doctrine of the cross, in which alone the +conscience of a sinner can find repose, because, therein, +God is fully glorified.</p> + +<p>Every divinely-convicted sinner must feel that death +and judgment are before him, as "the due reward of +his deeds;" nor can he, by aught that he can accomplish, +alter that destiny. He may toil and labor; he +may, by the sweat of his brow, produce an offering; he +may make vows and resolutions; he may alter his way +of life; he may reform his outward character; he may +be temperate, moral, upright, and, in the human acceptation +of the word, religious; he may, though entirely +destitute of faith, read, pray, and hear sermons. +In short, he may do any thing, or every thing which lies +within the range of human competency; but, notwithstanding +all, "death and judgment" are before him. +He has not been able to disperse those two heavy +clouds which have gathered upon the horizon. There +they stand; and, so far from being able to remove them, +by all his doings, he can only live in the gloomy anticipation<span class="pagenum"><a name="Page_73" id="Page_73">[73]</a></span> +of the moment when they shall burst upon his +guilty head. It is impossible for a sinner, by his own +works, to place himself in life and triumph, at the +other side of "death and judgment,"—yea, his very +works are only performed for the purpose of preparing +him, if possible, for those dreaded realities.</p> + +<p>Here, however, is exactly where the cross comes in. +In that cross, the convicted sinner can behold a divine +provision for all his guilt and all his need. There, too, +he can see death and judgment entirely removed from +the scene, and life and glory set in their stead. Christ +has cleared the prospect of death and judgment, so far +as the true believer is concerned, and filled it with life, +righteousness, and glory. "He hath abolished death, +and brought life and incorruptibility to light, through +the gospel." (2 Tim. i. 10.) He has glorified God in +the putting away of that which would have separated +us, forever, from his holy and blissful presence. "He +has put away sin," and hence it is gone. (Heb. ix. 26.) +All this is, in type, set forth in Abel's "more excellent +sacrifice." There was no attempt, on Abel's part, +to set aside the truth as to his own condition, and proper +place as a guilty sinner,—no attempt to turn aside +the edge of the flaming sword, and force his way back +to the tree of life,—no presumptuous offering of an +"unbloody sacrifice,"—no presentation of the fruit of a +cursed earth to Jehovah,—he took the real ground of a +sinner, and, as such, set the death of a victim between +him and his sins, and between his sins and the holiness +of a sin-hating God. This was most simple. Abel deserved +death and judgment, but he found a substitute.</p> + +<p>Thus is it with every poor, helpless, self-condemned,<span class="pagenum"><a name="Page_74" id="Page_74">[74]</a></span> +conscience-smitten sinner. Christ is his substitute, his +ransom, his most excellent sacrifice, his <span class="smcap">ALL</span>. Such an +one will feel, like Abel, that the fruit of the ground +could never avail for him; that were he to present to +God the fairest fruits of earth, he would still have a +sin-stained conscience, inasmuch as "without shedding +of blood is no remission." The richest fruits, and the +most fragrant flowers, in the greatest profusion, could +not remove a single stain from the conscience. Nothing +but the perfect sacrifice of the Son of God can give +ease to the heart and conscience. All who by faith lay +hold of that divine reality, will enjoy a peace which the +world can neither give nor take away. It is faith which +puts the soul in present possession of this peace. "Being +justified by faith, we have peace with God, through our +Lord Jesus Christ." (Rom. v. 1.) "By faith Abel offered +unto God a more excellent sacrifice than Cain."</p> + +<p>It is not a question of feeling, as so many would +make it. It is entirely a question of faith in an accomplished +fact,—faith wrought in the soul of a sinner, by +the power of the Holy Ghost. This faith is something +quite different from a mere feeling of the heart, or an +assent of the intellect. Feeling is not faith. Intellectual +assent is not faith. Some would make faith to be +the mere assent of the intellect to a certain proposition. +This is fearfully false. It makes the question of faith +human, whereas it is really divine. It reduces it to +the level of man, whereas it really comes from God. +Faith is not a thing of to-day or to-morrow. It is +an imperishable principle, emanating from an eternal +source, even God himself: it lays hold of God's truth, +and sets the soul in God's presence.<span class="pagenum"><a name="Page_75" id="Page_75">[75]</a></span></p> + +<p>Mere feeling and sentimentality can never rise above +the source from whence they emanate; and that source +is self; but faith has to do with God and his eternal +word, and is a living link, connecting the heart that +possesses it with God who gives it. Human feelings, +however intense,—human sentiments, however refined,—could +not connect the soul with God. They are neither +divine nor eternal, but are human and evanescent. +They are like Jonah's gourd, which sprang up in a +night, and perished in a night. Not so faith. That +precious principle partakes of all the value, all the +power, and all the reality of the source from whence it +emanates, and the object with which it has to do. It +justifies the soul; (Rom. v. 1;) it purifies the heart; +(Acts xv. 9;) it works by love; (Gal. v. 6;) it overcomes +the world. (1 John v. 4.) Feeling and sentiment +never could accomplish such results: they belong to +nature and to earth,—faith belongs to God and to +heaven; they are occupied with self,—faith is occupied +with Christ; they look inward and downward,—faith +looks outward and upward; they leave the soul in +darkness and doubt,—faith leads it into light and peace; +they have to do with one's own fluctuating condition,—faith +has to do with God's immutable truth, and Christ's +eternally-enduring sacrifice.</p> + +<p>No doubt, faith will produce feelings and sentiments,—spiritual +feelings and truthful sentiments,—but the +fruits of faith must never be confounded with faith itself. +I am not justified by feelings, nor yet by faith +<i>and</i> feelings, but simply by faith. And why? Because +faith believes God when he speaks; it takes him at +his word; it apprehends him as he has revealed himself<span class="pagenum"><a name="Page_76" id="Page_76">[76]</a></span> +in the person and work of the Lord Jesus Christ. +This is life, righteousness, and peace. To apprehend +God as he is, is the sum of all present and eternal +blessedness. When the soul finds out God, it has +found out all it can possibly need, here or hereafter; but +he can only be known by his own revelation, and by the +faith which he himself imparts, and which, moreover, +always seeks divine revelation as its proper object.</p> + +<p>Thus, then, we can in some measure enter into the +meaning and power of the statement, "By faith Abel +offered unto God a more excellent sacrifice than Cain." +Cain had no faith, and therefore he offered an unbloody +sacrifice. Abel had faith, and therefore he offered +both "blood and fat," which, in type, set forth the +presentation of the life, and also the inherent excellency +of the Person of Christ. "The blood" set forth the +former; "the fat" shadowed forth the latter. Both +blood and fat were forbidden to be eaten under the +Mosaic economy. The blood is the life; and man, +under law, had no title to life. But, in the sixth of +John we are taught that unless we eat blood we have +no life in us. Christ is <i>the</i> life. There is not a spark +of life outside of him. All out of Christ is death. +"In him was life," and in none else.</p> + +<p>Now, he gave up his life on the cross; and, to that +life, sin was by imputation attached, when the blessed +One was nailed to the cursed tree. Hence, in giving +up his life, he gave up also the sin attached thereto, +so that it is effectually put away, having been left in +his grave from which he rose triumphant, in the power +of a new life, to which righteousness as distinctly attaches +itself as did sin to that life which he gave up<span class="pagenum"><a name="Page_77" id="Page_77">[77]</a></span> +on the cross. This will help us to an understanding of +an expression used by our blessed Lord after his resurrection, +"A spirit hath not flesh and bones, as ye see me +have." He did not say, "flesh and blood;" because, in +resurrection, he had not assumed into his sacred person +the blood which he had shed out upon the cross +as an atonement for sin. "The life of the flesh is in +the blood, and I have given it to you upon the altar +to make an atonement for your souls: for it is the blood +which maketh an atonement for the soul." (Lev. xvii. +11.) Close attention to this point will have the effect +of deepening in our souls the sense of the completeness +of the putting away of sin by the death of Christ; +and we know that whatever tends to deepen our sense +of that glorious reality, must necessarily tend to the +fuller establishment of our peace, and to the more +effectual promotion of the glory of Christ as connected +with our testimony and service.</p> + +<p>We have already referred to a point of much interest +and value in the history of Cain and Abel, and that is, +the entire identification of each with the offering which +he presented. My reader cannot possibly bestow too +much attention upon this. The question, in each case, +was not as to the person of the offerer; but entirely +as to the character of his offering. Hence, of Abel we +read that "God testified of his <i>gifts</i>." He did not bear +witness to Abel, but to Abel's sacrifice; and this fixes +distinctly the proper ground of a believer's peace and +acceptance before God.</p> + +<p>There is a constant tendency in the heart to ground +our peace and acceptance upon something in or about +ourselves, even though we admit that that something<span class="pagenum"><a name="Page_78" id="Page_78">[78]</a></span> +is wrought by the Holy Ghost. Hence arises the constant +looking <i>in</i>, when the Holy Ghost would ever have +us looking <i>out</i>. The question for every believer is not, +"what am I?" but, "what is Christ?" Having come to +God "in the name of Jesus," he is wholly identified with +him, and accepted in his name, and, moreover, can no +more be rejected than the One in whose name he has +come. Before ever a question can be raised as to the +feeblest believer, it must be raised as to Christ himself. +But this latter is clearly impossible, and thus the +security of the believer is established upon a foundation +which nothing can possibly move. Being in himself a +poor worthless sinner, he has come in the name of +Christ, he is identified with Christ, accepted in and as +Christ, bound up in the same bundle of life with Christ. +God testifies, not of him, but of his gift, and his gift is +Christ. All this is most tranquilizing and consolatory. +It is our happy privilege to be able, in the confidence +of faith, to refer every objection and every objector to +Christ and his finished atonement. All our springs +are in him. In him we boast all the day long. Our +confidence is not in ourselves, but in him who hath +wrought every thing for us. We hang on his name, +trust in his work, gaze on his person, and wait for +his coming.</p> + +<p>But the carnal mind at once displays its enmity +against all this truth which so gladdens and satisfies +the heart of a believer. Thus it was with Cain. "He +was very wroth, and his countenance fell." That which +filled Abel with peace, filled Cain with wrath. Cain, +in unbelief, despised the only way in which a sinner +could come to God. He refused to offer blood, without<span class="pagenum"><a name="Page_79" id="Page_79">[79]</a></span> +which there can be no remission; and then, because <i>he</i> +was not received, <i>in his sins</i>, and because Abel was +accepted, <i>in his gift</i>, "he was wroth, and his countenance +fell." And yet, how else could it be? He should +either be received with his sins, or without them; but +God could not receive him with them, and he would +not bring the blood which alone maketh atonement; +and, therefore, he was rejected, and, being rejected, he +manifests in his ways the fruits of corrupt religion. +He persecutes and murders the true witness,—the +accepted, justified man,—the man of faith; and, in so +doing, he stands as the model and forerunner of all +false religionists in every age. At all times, and in all +places, men have shown themselves more ready to +persecute on religious grounds than on any other. This +is Cain-like. Justification—full, perfect, unqualified +justification, by faith only, makes God every thing, and +man nothing: and man does not like this; it causes his +countenance to fall, and draws out his anger. Not that +he can give any reason for his anger; for it is not, as +we have seen, a question of man at all, but only of the +ground on which he appears before God. Had Abel +been accepted on the ground of aught in himself, then, +indeed, Cain's wrath and his fallen countenance would +have had some just foundation; but, inasmuch as he +was accepted, exclusively on the ground of his offering; +and, inasmuch as it was not to him, but to his gift, that +Jehovah bore testimony, his wrath was entirely without +any proper basis. This is brought out in Jehovah's +word to Cain: "If thou doest well, (or, as the LXX. +reads it, if thou offer correctly, ορθως προσενεγκης,) shalt +thou not be accepted?" The well-doing had reference<span class="pagenum"><a name="Page_80" id="Page_80">[80]</a></span> +to the offering. Abel did well by hiding himself behind +an acceptable sacrifice. Cain did badly by bringing an +offering without blood; and all his after-conduct was but +the legitimate result of his false worship.</p> + +<p>"And Cain talked with Abel his brother: and it +came to pass, when they were in the field, that Cain +rose up against Abel his brother, and slew him." Thus +has it ever been; the Cains have persecuted and murdered +the Abels. At all times, man and his religion are +the same; faith and its religion are the same: and +wherever they have met, there has been conflict.</p> + +<p>However, it is well to see that Cain's act of murder +was the true consequence—the proper fruit—of his false +worship. His foundation was bad, and the superstructure +erected thereon was also bad. Nor did he stop at +the act of murder; but having heard the judgment of +God thereon, despairing of forgiveness through ignorance +of God, he went forth from his blessed presence, +and built a city, and had in his family the cultivators +of the useful and ornamental sciences,—agriculturists, +musicians, and workers in metals. Through ignorance +of the divine character, he pronounced his sin too great +to be pardoned.<a name="FNanchor_8_8" id="FNanchor_8_8"></a><a href="#Footnote_8_8" class="fnanchor">[8]</a> It was not that he really knew his +sin, but that he knew not God. He fully exhibited the +terrible fruit of the fall in the very thought of God to +which he gave utterance. He did not want pardon, +because he did not want God. He had no true sense +of his own condition; no aspirations after God; no +intelligence as to the ground of a sinner's approach to +<span class="pagenum"><a name="Page_81" id="Page_81">[81]</a></span>God. He was radically corrupt,—fundamentally wrong; +and all he wanted was to get out of the presence of +God, and lose himself in the world and its pursuits. +He thought he could live very well without God, and +he therefore set about decorating the world as well as +he could, for the purpose of making it a respectable +place, and himself a respectable man therein, though +in God's view it was under the curse, and he was a +fugitive and a vagabond.</p> + +<p>Such was "<i>the way of Cain</i>," in which way millions +are at this moment rushing on. Such persons are not +by any means divested of the religious element in their +character. They would like to offer something to God; +to do something for him. They deem it right to present +to him the results of their own toil. They are +ignorant of themselves, ignorant of God; but with all +this there is the diligent effort to improve the world; to +make life agreeable in various ways; to deck the scene +with the fairest colors. God's remedy to <i>cleanse</i> is +rejected, and man's effort to <i>improve</i> is put in its place. +This is "the way of Cain." (Jude 11.)</p> + +<p>And, my reader, you have only to look around you to +see how this "way" prevails at the present moment. +Though the world is stained with the blood of "a +greater than" Abel, even with the blood of Christ; +yet see what an agreeable place man seeks to make of +it! As in Cain's day, the grateful sounds of "the harp +and organ," no doubt, completely drowned, to man's +ear, the cry of Abel's blood; so now, man's ear is filled +with other sounds than those which issue from Calvary, +and his eye filled with other objects than a crucified +Christ. The resources of his genius, too, are put<span class="pagenum"><a name="Page_82" id="Page_82">[82]</a></span> +forth to render this world a hot-house, in which are +produced, in their rarest form, all the fruits for which +nature so eagerly longs. And not merely are the real +wants of man, as a creature, supplied, but the inventive +genius of the human mind has been set to work for +the purpose of devising things, which, the moment the +eye sees, the heart desires, and not only desires, but +imagines that life would be intolerable without them. +Thus, for instance, some years ago, people were content +to devote three or four days to the accomplishing +of a journey of one hundred miles; but now they can +accomplish it in three or four hours; and not only so, +but they will complain sadly if they happen to be five +or ten minutes late. In fact, man must be saved the +trouble of living. He must travel without fatigue, +and he must hear news without having to exercise +patience for it. He will lay iron rails across the earth, +and electric wires beneath the sea, as if to anticipate, +in his own way, that bright and blissful age when +"there shall be no more sea."<a name="FNanchor_9_9" id="FNanchor_9_9"></a><a href="#Footnote_9_9" class="fnanchor">[9]</a></p> + +<p>In addition to all this, there is abundance of religion, +so called; but, alas! charity itself is compelled to harbor +the apprehension, that very much of what passes +for religion is but a screw in the vast machine, which +has been constructed for man's convenience, and man's +exaltation. Man would not be without religion. It +would not be respectable; and, therefore, he is content +to devote one-seventh of his time to religion; or, as he +<span class="pagenum"><a name="Page_83" id="Page_83">[83]</a></span>thinks and professes, to his eternal interests; and then +he has six-sevenths to devote to his temporal interests; +but whether he works for time or eternity, it is for +<i>himself</i>, in reality. Such is "the way of Cain." Let +my reader ponder it well. Let him see where this way +begins, whither it tends, and where it terminates.</p> + +<p>How different the way of the man of faith! Abel +felt and owned the curse; he saw the stain of sin, and, +in the holy energy of faith, offered that which met it, +and met it thoroughly,—met it divinely. He sought +and found a refuge in God himself; and instead of +building a city on the earth, he found but a grave in +its bosom. The earth, which on its surface displayed +the genius and energy of Cain and his family, was +stained underneath with the blood of a righteous man. +Let the man of the world remember this; let the man +of God remember it; let the worldly-minded Christian +remember it. The earth which we tread upon is stained +by the blood of the Son of God. The very blood which +justifies the Church condemns the world. The dark +shadow of the cross of Jesus may be seen by the eye of +faith, looming over all the glitter and glare of this +evanescent world. "The fashion of this world passeth +away." It will soon all be over, so far as the present +scene is concerned. "The way of Cain" will be followed +by "the error of Balaam," in its consummated +form; and then will come "the gainsaying of Core;" +and what then? "The pit" will open its mouth to +receive the wicked, and close it again, to shut them up +in "blackness of darkness forever." (Jude 13.)</p> + +<p>In full confirmation of the foregoing lines, we may +run the eye over the contents of Chapter V. and find<span class="pagenum"><a name="Page_84" id="Page_84">[84]</a></span> +therein the humiliating record of man's weakness, and +subjection to the rule of death. He might live for +hundreds of years, and "beget sons and daughters;" +but, at last, it must be recorded that "<i>he died</i>." +"Death reigned from Adam to Moses." And, again, +"It is appointed unto men once to die." Man cannot +get over this. He cannot, by steam, or electricity, or +any thing else within the range of his genius, disarm +death of its terrible sting. He cannot, by his energy, +set aside the sentence of <i>death</i>, although he may produce +the comforts and luxuries of <i>life</i>.</p> + +<p>But whence came this strange and dreaded thing, +death? St. Paul gives us the answer: "By one man +sin entered into the world, and <i>death by sin</i>." (Rom. v. +12.) Here we have the origin of death. It came by +sin. Sin snapped asunder the link which bound the +creature to the living God; and, that being done, he +was handed over to the dominion of death, which +dominion he had no power whatever to shake off. And +this, be it observed, is one of the many proofs of the +fact of man's total inability to meet God. There can +be no fellowship between God and man, save in the +power of life; but man is under the power of death; +hence, on natural grounds, there can be no fellowship. +Life can have no fellowship with death, no more than +light with darkness, or holiness with sin. Man must +meet God on an entirely new ground, and on a new +principle, even faith; and this faith enables him to +recognize his own position, as "sold under sin," and, +therefore, subject to death; while, at the same time, it +enables him to apprehend God's character, as the dispenser +of a new life,—life beyond the power of death,—a<span class="pagenum"><a name="Page_85" id="Page_85">[85]</a></span> +life which can never be touched by the enemy, nor +forfeited by us.</p> + +<p>This it is which marks the security of the believer's +life. Christ is his life,—a risen, glorified Christ,—a +Christ victorious over every thing that could be against +us. Adam's life was founded upon his own obedience; +and, therefore, when he disobeyed, life was forfeited. +But Christ, having life in himself, came down into this +world, and fully met all the circumstances of man's sin, +in every possible form; and, by submitting to death, +destroyed him who had the power thereof, and, in resurrection, +becomes the Life and Righteousness of all +who believe in his most excellent name.</p> + +<p>Now, it is impossible that Satan can touch this life, +either in its source, its channel, its power, its sphere, or +its duration. God is its source; a risen Christ, its +channel; the Holy Ghost, its power; heaven, its sphere; +and eternity, its duration. Hence, therefore, as might +be expected, to one possessing this wondrous life, the +whole scene is changed; and while, in one sense, it must +be said, "in the midst of life we are in death," yet, in +another sense, it can be said, "in the midst of death +we are in life." There is no death in the sphere into +which a risen Christ introduces his people. How +could there be? Has not he abolished it? It cannot +be an abolished and an existing thing at the same time +and to the same people; but God's word tells us it is +abolished. Christ emptied the scene of death, and filled +it with life; and, therefore, it is not death, but glory +that lies before the believer. Death is behind him, +and behind him forever. As to the future, it is all +glory,—cloudless glory. True, it may be his lot to "fall<span class="pagenum"><a name="Page_86" id="Page_86">[86]</a></span> +asleep,"—to "sleep in Jesus,"—but that is not death, +but "life in earnest." The mere matter of departing +to be with Christ cannot alter the specific hope of the +believer, which is to meet Christ in the air, to be with +him, and like him, forever.</p> + +<p>Of this we have a very beautiful exemplification in +Enoch, who forms the only exception to the rule of +Chap. V. The rule is, "he died;" the exception is, "he +should not see death." "By faith Enoch was translated +that he should not see death; and was not found, +because God had translated him; for before his translation +he had this testimony, that he pleased God." +(Heb. xi. 5.) Enoch was "the seventh from Adam;" +and it is deeply interesting to find, that death was not +suffered to triumph over "the seventh;" but that, in +his case, God interfered, and made him a trophy of his +own glorious victory over all the power of death. The +heart rejoices, after reading, six times, the sad record, +"he died," to find, that the seventh did not die; and +when we ask, How was this? the answer is, "by +faith." Enoch lived in the faith of his translation, +and walked with God three hundred years. This separated +him, practically, from all around. To walk with +God must, necessarily, put one outside the sphere of +this world's thoughts. Enoch realized this; for, in his +day, the spirit of the world was manifested; and then, +too, as now, it was opposed to all that was of God. +The man of faith felt he had naught to do with the +world, save to be a patient witness therein of the grace +of God and of coming judgment. The sons of Cain +might spend their energies in the vain attempt to improve +a cursed world, but Enoch found a better world,<span class="pagenum"><a name="Page_87" id="Page_87">[87]</a></span> +and lived in the power of it.<a name="FNanchor_10_10" id="FNanchor_10_10"></a><a href="#Footnote_10_10" class="fnanchor">[10]</a> His faith was not given +him to improve the world, but to walk with God.</p> + +<p>And oh, how much is involved in these three words, +"walked with God!" What separation and self-denial! +what holiness and moral purity! what grace and gentleness! +what humility and tenderness! and yet, what zeal +and energy! What patience and long-suffering! and +yet what faithfulness and uncompromising decision! +To walk with God comprehends every thing within the +range of the divine life, whether active or passive. It +involves the knowledge of God's character as he has +revealed it. It involves, too, the intelligence of the +relationship in which we stand to him. It is not a +mere living by rules and regulations; nor laying down +plans of action; nor in resolutions to go hither and +thither, to do this or that. To walk with God is far +more than any or all of these things. Moreover, it will +sometimes carry us right athwart the thoughts of men, +and even of our brethren, if they are not themselves +walking with God. It may, sometimes, bring against +us the charge of doing too much: at other times, of +doing too little; but the faith that enables one to "walk +with God," enables him also to attach the proper value +to the thoughts of man.</p> + +<p>Thus we have, in Abel and Enoch, most valuable +instruction as to the sacrifice on which faith rests; and, +as to the prospect which hope now anticipates; while, +at the same time, "the walk with God" takes in all the +details of actual life which lie between those two points. +"The Lord will give grace and glory;" and between +<span class="pagenum"><a name="Page_88" id="Page_88">[88]</a></span>the grace that has been, and the glory that is to be +revealed, there is the happy assurance, that "no good +thing will he withhold from them that walk uprightly." +(Psalm lxxxiv. 11.)</p> + +<p>It has been remarked, that "the cross and the coming +of the Lord form the termini of the Church's existence," +and these termini are prefigured in the sacrifice of Abel, +and the translation of Enoch. The Church knows her +entire justification through the death and resurrection +of Christ, and she waits for the day when he shall +come and receive her to himself. She, "through the +Spirit, waits for the hope of righteousness by faith." +(Gal. v. 5.) She does not wait for righteousness, inasmuch +as she, by grace, has that already; but she waits +for the hope which properly belongs to the condition +into which she has been introduced.</p> + +<p>My reader should seek to be clear as to this. Some +expositors of prophetic truth, from not seeing the +Church's specific place, portion, and hope, have made +sad mistakes. They have, in effect, cast so many dark +clouds and thick mists around "the bright and morning +star," which is the proper hope of the Church, that +many saints, at the present moment, seem unable to +rise above the hope of the God-fearing remnant of +Israel, which is to see "the Sun of righteousness arise +with healing in his wings." (Mal. iv.) Nor is this all. +Very many have been deprived of the moral power of +the hope of Christ's appearing, by being taught to look +for various events and circumstances previous to the +moment of his manifestation to the Church. The restoration +of the Jews, the development of Nebuchadnezzar's +image, the revelation of the man of sin,—all<span class="pagenum"><a name="Page_89" id="Page_89">[89]</a></span> +these things, it is maintained, must take place ere +Christ comes. That this is not true, might be proved +from numerous passages of New-Testament scripture, +were this the fitting place to adduce them.</p> + +<p>The Church, like Enoch, will be taken away from +the evil around, and the evil to come. Enoch was not +left to see the world's evil rise to a head, and the +judgment of God poured forth upon it. He saw not +"the fountains of the great deep broken up," nor "the +windows of heaven opened." He was taken away before +any of these things occurred; and he stands before +the eye of faith as a beautiful figure of those, "who +shall not all sleep, but shall all be changed, in a moment, +in the twinkling of an eye." (1 Cor. xv. 51, 52.) +Translation, not death, was the hope of Enoch; and, +as to the Church's hope, it is thus briefly expressed by +the apostle, "To wait for the Son from heaven." +(1 Thess. i. 10.) This, the simplest and most unlettered +Christian can understand and enjoy. Its power, +too, he can, in some measure, experience and manifest. +He may not be able to study prophecy very deeply, but +he can, blessed be God, taste the blessedness, the reality, +the comfort, the power, the elevating and separating +virtue of that celestial hope which properly belongs to +him as a member of that heavenly body, the Church; +which hope is not merely to see "the Sun of righteousness," +how blessed soever that may be in its place, but +to see "the bright and morning star." (Rev. ii. 28.) +And as, in the natural world, the morning star is seen, +by those who watch for it, before the sun rises, so Christ, +as the morning star, will be seen by the Church, before +the remnant of Israel can behold the beams of the Sun.<span class="pagenum"><a name="Page_90" id="Page_90">[90]</a></span></p> + + + +<p><br /><br /></p> +<hr style="width: 25%;" /> +<p><br /><br /></p> +<h2><a name="CHAPTERS_VI-IX" id="CHAPTERS_VI-IX"></a>CHAPTERS VI.-IX.</h2> + + +<p>We have now arrived at a deeply-important and +strongly-marked division of our book. Enoch has +passed off the scene. His walk, as a stranger on earth, +has terminated in his translation to heaven. He was +taken away before human evil had risen to a head, and, +therefore, before the divine judgment had been poured +out. How little influence his course and translation +had upon the world is manifest from the first two +verses of Chapter VI. "And it came to pass, when men +began to multiply on the face of the earth, and daughters +were born unto them, that the sons of God saw +the daughters of men that they were fair; and they +took them wives of all which they chose."</p> + +<p>The mingling of that which is of God with that +which is of man is a special form of evil, and a very +effectual engine, in Satan's hand, for marring the testimony +of Christ on the earth. This mingling may +frequently wear the appearance of something very +desirable; it may often look like a wider promulgation +of that which is of God,—a fuller and a more vigorous +outgoing of a divine influence,—a something to be rejoiced +in rather than to be deplored: but our judgment as +to this will depend entirely upon the point of view from +which we contemplate it. If we look at it in the light +of God's presence, we cannot possibly imagine that an +advantage is gained when the people of God mingle +themselves with the children of this world; or when +the truth of God is corrupted by human admixture.<span class="pagenum"><a name="Page_91" id="Page_91">[91]</a></span> +Such is not the divine method of promulgating truth, +or of advancing the interests of those, who ought to +occupy the place of witnesses for him on the earth. +Separation from all evil is God's principle; and this +principle can never be infringed without serious damage +to the truth.</p> + +<p>In the narrative now before us, we see that the union +of the sons of God with the daughters of men led to +the most disastrous consequences. True, the fruit of +that union seemed exceedingly fair, in man's judgment, +as we read, "the same became mighty men, which were +of old, men of renown;" yet, God's judgment was quite +different. He seeth not as man seeth. His thoughts +are not as ours. "God saw that the wickedness of man +was great in the earth, and that every imagination of +the thoughts of his heart was only evil continually." +Such was man's condition before God,—"evil <i>only</i>"—"evil +continually." So much for the mingling of the +holy with the profane. Thus it must ever be. If the +holy seed will not maintain its purity, all must be forfeited, +as regards testimony on the earth. Satan's first +effort was to frustrate God's purpose, by putting the +holy seed to death; and when that failed, he sought to +gain his end by corrupting it.</p> + +<p>Now, it is of the deepest moment that my reader +should clearly understand the aim, the character, and +the result of this union between "the sons of God" and +"the daughters of men." There is great danger, at +the present day, of compromising truth for the sake +of union. This should be carefully guarded against. +There can be no true union attained at the expense of +truth. The true Christian's motto should ever be—"maintain<span class="pagenum"><a name="Page_92" id="Page_92">[92]</a></span> +truth at all cost; if union can be promoted +in this way, so much the better; but maintain the +truth." The principle of expediency, on the contrary, +may be thus enunciated:—"Promote union at all cost; +if truth can be maintained as well, so much the better; +but promote union." This latter principle can only be +carried out at the expense of all that is divine in the +way of testimony.<a name="FNanchor_11_11" id="FNanchor_11_11"></a><a href="#Footnote_11_11" class="fnanchor">[11]</a> There can, evidently, be no true +testimony where truth is forfeited; and hence, in the +case of the antediluvian world, we see that the unhallowed +union between the holy and the profane—between +that which was divine and that which was human—only +had the effect of bringing the evil to a head, +and then God's judgment was poured out.</p> + +<p>"The Lord said, I will destroy man." Nothing less +would do. There must be the entire destruction of +that which had corrupted God's way on the earth. +"The mighty men, and men of renown," must all be +swept away, without distinction. "All flesh" must be +set aside, as utterly unfit for God. "The end of <i>all</i> +flesh is come before me." It was not merely the end +of <i>some</i> flesh; no, it was all corrupt, in the sight of +Jehovah,—all irrecoverably bad. It had been tried, +and found wanting; and the Lord announces his remedy +to Noah in these words, "Make thee an ark of gopher +wood."</p> + +<p>Thus was Noah put in possession of God's thoughts +about the scene around him. The effect of the word of +<span class="pagenum"><a name="Page_93" id="Page_93">[93]</a></span>God was to lay bare the roots of all that which man's +eye might rest upon with complacency and pride. The +human heart might swell with pride, and the bosom +heave with emotion, as the eye ran down along the +brilliant ranks of men of art, men of skill, "men of +might," and "men of renown." The sound of the harp +and the organ might send a thrill through the whole +soul, while, at the same time, the ground was cultivated, +and man's necessities were provided for in such +a way as to contradict every thought in reference to approaching +judgment. But, oh! those solemn words, "<i>I +will destroy!</i>" What a heavy gloom they would necessarily +cast over the glittering scene! Could not man's +genius invent some way of escape? Could not "the +mighty man deliver himself by his much strength?" Alas, +no: there was one way of escape, but it was revealed to +faith, not to sight,—not to reason,—not to imagination.</p> + +<p>"By faith Noah, being <i>warned of God</i>, of things +<i>not seen</i> as yet, moved with fear (ευλαβηθεις), prepared +an ark to the saving of his house; by the which he condemned +the world, and became heir of the righteousness +which is by faith." (Heb. xi. 7.) The word of God +brings his light to shine upon all that by which man's +heart is deceived. It removes, completely, the gilding +with which the serpent covers a vain, deceitful, passing +world, over which hangs the sword of divine judgment. +But it is only "faith" that will be "warned of God," +when the things of which he speaks are "not seen as +yet." Nature is governed by what it sees,—it is governed +by its senses. Faith is governed by the pure +word of God; (inestimable treasure in this dark world!) +this gives stability, let outward appearances be what<span class="pagenum"><a name="Page_94" id="Page_94">[94]</a></span> +they may. When God spoke to Noah of judgment +impending, there was no sign of it. It was "not seen +as yet;" but the word of God made it a present reality +to the heart that was enabled to mix that word with +faith. Faith does not wait to <i>see</i> a thing, ere it believes, +for "faith cometh by hearing, and hearing by the +word of God."</p> + +<p>All that the man of faith needs, is to know that God +has spoken; this imparts perfect certainty to his +soul. "Thus saith the Lord," settles every thing. A +single line of sacred scripture is an abundant answer to +all the reasonings and all the imaginations of the human +mind; and when one has the word of God as the basis +of his convictions, he may calmly stand against the full +tide of human opinion and prejudice. It was the word +of God which sustained the heart of Noah during his +long course of service; and the same word has sustained +the millions of God's saints from that day to this, +in the face of the world's contradiction. Hence, we +cannot set too high a value upon the word of God. +Without it, all is dark and uncertainty; with it, all is +light and peace. Where it shines, it marks out for the +man of God a sure and blessed path; where it shines +not, one is left to wander amid the bewildering mazes of +human tradition. How could Noah have "preached +righteousness" for 120 years if he had not had the word +of God as the ground of his preaching? How could he +have withstood the scoffs and sneers of an infidel +world? How could he have persevered in testifying of +"judgment to come," when not a cloud appeared on +the world's horizon? Impossible. The word of God +was the ground on which he stood, and "the Spirit of<span class="pagenum"><a name="Page_95" id="Page_95">[95]</a></span> +Christ" enabled him to occupy, with holy decision, that +elevated and immovable ground.</p> + +<p>And now, my beloved Christian reader, what else +have we wherewith to stand, in service for Christ, in an +evil day, like the present? Surely, nothing; nor do +we want aught else. The word of God, and the Holy +Ghost, by whom <i>alone</i> that word can be understood, +applied, or used, are all we want to equip us perfectly—to +furnish us thoroughly—"to all good works," under +whatever head those works may range themselves. +(2 Tim. iii. 16, 17.) What rest for the heart! What +relief from all Satan's imagery, and man's imaginations! +God's pure, incorruptible, eternal word! May our +hearts adore him for the inestimable treasure! "Every +imagination of the thoughts of man's heart was only +evil continually;" but God's word was the simple resting-place +of Noah's heart.</p> + +<p>"God said unto Noah, The end of all flesh is come +before me.... Make thee an ark of gopher wood." +Here was man's ruin, and God's remedy. Man had +been allowed to pursue his career to the utmost limit, +to bring his principles and ways to maturity. The leaven +had worked and filled the mass. The evil had reached +its climax. "All flesh" had become so bad that it +could not be worse; wherefore nothing remained but for +God to destroy <i>it</i> totally; and, at the same time, to save +all those who should be found, according to his eternal +counsels, linked with "the eighth person,"—the only +righteous man then existing. This brings out the doctrine +of the cross in a very vivid manner. There we +find at once God's judgment of nature with all its evil; +and, at the same time, the revelation of his saving<span class="pagenum"><a name="Page_96" id="Page_96">[96]</a></span> +grace, in all its fulness, and in all its perfect adaptation +to those who have really reached the lowest point of +their moral condition, as judged by himself. "The +Day-spring from on high hath visited us." (Luke i. 78.) +Where? Just <i>where we are</i>, as sinners. God has come +down to the very deepest depths of our ruin. There is +not a point in all the sinner's state to which the light +of that blessed Day-spring has not penetrated; but, if +it has thus penetrated, it must, by virtue of what it is, +reveal our true character. The light must judge every +thing contrary to itself; but, while it does so, it also +"gives the knowledge of salvation through the remission +of sins." The cross, while it reveals God's judgment +upon "all flesh," reveals his salvation for the lost +and guilty sinner. Sin is perfectly judged,—the sinner +perfectly saved,—God perfectly revealed, and perfectly +glorified, in the cross.</p> + +<p>If my reader will turn for a moment to the First +Epistle of Peter, he will find much light thrown upon +this entire subject. At the third chapter, verse 18, +we read, "for Christ also hath once suffered for sins, +the just for the unjust, that he might bring us to God, +being put to death in the flesh, but quickened by the +Spirit: by which (Spirit) he went and preached (through +Noah) to the spirits (now) in prison; which once were +disobedient, when the long-suffering of God waited in +the days of Noah, while the ark was being prepared, +wherein few, that is, eight souls, were saved through +water (δι' ὑδατος); to which the antitype (αντιτυπον) +baptism doth also now save us, not the putting away +of the filth of the flesh, (as by water,)<a name="FNanchor_12_12" id="FNanchor_12_12"></a><a href="#Footnote_12_12" class="fnanchor">[12]</a> but the +answer of a good conscience towards God, by the resurrection +of Jesus Christ, who, having gone into heaven, +is at the right hand of God, angels, and authorities, +and powers, being made subject to him."<span class="pagenum"><a name="Page_97" id="Page_97">[97]</a></span></p> + +<p>This is a most important passage. It sets the doctrine +of the ark and its connection with the death of Christ very +distinctly before us. As in the Deluge, so in the death +of Christ, all the billows and waves of divine judgment +passed over that which, in itself, was without sin. +The creation was buried beneath the flood of Jehovah's +righteous wrath; and the Spirit of Christ exclaims, +"All thy billows and thy waves have gone over me." +(Ps. xlii. 7.) Here is a profound truth for the heart +and conscience of a believer. "<i>All</i> God's billows and +waves" passed over the spotless person of the Lord +Jesus, when he hung upon the cross; and, as a most +<span class="pagenum"><a name="Page_98" id="Page_98">[98]</a></span>blessed consequence, not one of them remains to pass +over the person of the believer. At Calvary we see, +in good truth, "the fountains of the great deep broken +up, and the windows of heaven opened." "Deep +calleth unto deep at the noise of thy waterspouts." +Christ drank the cup, and endured the wrath perfectly. +He put himself, judicially, under the full weight of all +his people's liabilities, and gloriously discharged them. +The belief of this gives settled peace to the soul. If +the Lord Jesus has met all that could be against us, +if he has removed out of the way every hindrance, if +he has put away sin, if he has exhausted the cup of +wrath and judgment on our behalf, if he has cleared +the prospect of every cloud, should we not enjoy settled +peace? Unquestionably. Peace is our unalienable +portion. To us belong the deep and untold blessedness +and holy security which redeeming love can bestow on +the righteous ground of Christ's absolutely accomplished +work.</p> + +<p>Had Noah any anxiety about the billows of divine +judgment? None whatever. How could he? He knew +that "<i>all</i>" had been poured forth, while he himself was +raised by those very outpoured billows into a region +of cloudless peace. He floated in peace on that very +water by which "all flesh" was judged. He was put +beyond the reach of judgment; and put there, too, by +God himself. He might have said, in the triumphant +language of Romans viii., "If God be for us, who can +be against us?" He had been invited in by Jehovah +himself, as we read in Chapter vii. 1, "Come thou +and all thy house into the ark;" and when he had +taken his place there, we read, "<i>the Lord shut him in</i>."<span class="pagenum"><a name="Page_99" id="Page_99">[99]</a></span> +Here, assuredly, was full and perfect security for all +within. Jehovah kept the door, and no one could go +in or out without him. There was both a window and +a door to the ark. The Lord secured, with his own +omnipotent hand, the door, and left Noah the window, +from which he might look upward to the place from +whence all the judgment had emanated, and see that no +judgment remained for him. The saved family could +only look <i>upward</i>, because the window was "above." +(Chap. vi. 16.) They could not see the waters of +judgment, nor the death and desolation which those +waters had caused. God's salvation—the "gopher +wood," stood between them and all these things. They +had only to gaze upward into a cloudless heaven,—the +eternal dwelling-place of the One who had condemned +the world, and saved them.</p> + +<p>Nothing can more fully express the believer's perfect +security in Christ than those words, "the Lord shut +him in." Who could open what God had shut? None. +The family of Noah were as safe as God could make +them. There was no power, angelic, human or diabolical, +which could possibly burst open the door of the +ark, and let the waters in. That door was shut by the +selfsame hand that had opened the windows of heaven, +and broken up the fountains of the great deep. Thus +Christ is spoken of as the One "that hath the key of +David, he that openeth and no man shutteth, and shutteth +and no man openeth." (Rev. iii. 7.) He also holds +in his hand "the keys of hell and of death." (Rev. i. 18.) +None can enter the portals of the grave, nor go forth therefrom +without him. He has "all power in heaven and +on earth." He is "head over all things to the Church,"<span class="pagenum"><a name="Page_100" id="Page_100">[100]</a></span> +and in him the believer is perfectly secure. (Matt. xxviii. +18; Eph. i. 22.) Who could touch Noah? What +wave could penetrate that ark which was "pitched +within and without with pitch?" Just so now, who +can touch those who have, by faith, retreated into the +shadow of the cross? Every enemy has been met and +silenced,—yes, silenced for ever. The death of Christ +has triumphantly answered every demur; while, at the +same time, his resurrection is the satisfactory declaration +of God's infinite complacency in that work which +is, at once, the basis of his righteousness in receiving +us, and of our confidence in drawing nigh unto him.</p> + +<p>Hence, therefore, the door of our ark being secured, +by the hand of God himself, nothing remains for us +but to enjoy the window; or, in other words, to walk in +happy and holy communion with him who has saved us +from coming wrath, and made us heirs and expectants +of coming glory. Peter speaks of those, who "are blind, +and cannot see afar off, and have forgotten that they +were purged from their old sins." (2 Peter i. 9.) This +is a lamentable condition for any one to be in, and it is +the sure result of not cultivating diligent, prayerful +communion with him who has eternally shut us in +in Christ.</p> + +<p>Let us, now, ere we proceed further with Noah's +history, glance for a little at the condition of those to +whom he had so long preached righteousness. We have +been looking at the <i>saved</i>,—let us now look at the <i>lost</i>: +we have been thinking of those <i>within</i> the ark,—let us +now think of those <i>without</i>. No doubt, many an +anxious look would be cast after the vessel of mercy, as +it rose with the water; but, alas! "the door was shut,"<span class="pagenum"><a name="Page_101" id="Page_101">[101]</a></span> +the day of grace was over, the time of testimony +closed, and that forever, so far as they were concerned. +The same hand which had shut Noah <i>in</i>, had shut them +<i>out</i>; and it was as impossible for those without to get +in as it was for those within to get out. The former +were irrecoverably lost; the latter, effectually saved. +The long-suffering of God, and the testimony of his +servant, had both been slighted. Present things had +engrossed them. "They did eat, they drank, they +married wives, and were given in marriage, <i>until</i> the +day that Noah entered into the ark, and the flood came +and destroyed them all." (Luke xvii. 26, 27.) There +was nothing wrong in any of these things, abstractedly +looked at. The wrong was not in the things done, but +in the doers of them. Every one of them might be +done in the fear of the Lord, and to the glory of his +holy name, were they only done in faith. But, alas! +they were not so done. The word of God was rejected. +He told of judgment; but they did not believe. He +spoke of sin and ruin; but they were not convinced. +He spoke of a remedy; but they would not give heed. +They went on with their own plans and speculations, +and had no room for God. They acted as if the earth +belonged to them, by a lease, forever. They forgot +that there was a clause of surrender. They thought +not of that solemn "<i>until</i>." God was shut out. +"Every imagination of the thoughts of their heart was +only evil continually;" and hence, they could do nothing +right. They thought, spake, and acted for themselves. +They did their own pleasure, and forgot God.</p> + +<p>And, my reader, remember the words of the Lord +Jesus Christ, how he said, "<i>as it was</i> in the days of<span class="pagenum"><a name="Page_102" id="Page_102">[102]</a></span> +Noah, <i>so shall it be</i> in the days of the Son of man." +Some would have us to believe that ere the Son of man +appears in the clouds of heaven, this earth shall be +covered, from pole to pole, with a fair mantle of righteousness. +They would teach us to look for a reign of +righteousness and peace, as the result of agencies now +in operation; but the brief passage just quoted cuts up +by the roots, in a moment, all such vain and delusive +expectations. How was it in the days of Noah? Did +righteousness cover the earth, as the waters cover the +sea? Was God's truth dominant? Was the earth +filled with the knowledge of the Lord? Scripture replies, +"the earth was filled with violence." "All flesh +had corrupted his way on the earth." "The earth also +was corrupt before God." Well, then, "<i>so</i> shall it be +in the days of the Son of man." This is plain enough. +"Righteousness" and "violence" are not very like each +other. Neither is there any similarity between universal +wickedness and universal peace. It only needs a +heart subject to the Word, and freed from the influence +of preconceived opinions, in order to understand the +true character of the days immediately preceding "the +coming of the Son of man." Let not my reader be led +astray. Let him reverently bow to Scripture. Let +him look at the condition of the world, "in the days +before the flood;" and let him bear in mind, that "<i>as</i>" +it was then, "<i>so</i>" shall it be at the close of this present +period. This is most simple,—most conclusive. There +was nothing like a state of universal righteousness and +peace then, neither shall there be any thing like it by-and-by.</p> + +<p>No doubt, man displayed abundant energy in making<span class="pagenum"><a name="Page_103" id="Page_103">[103]</a></span> +the world a comfortable and an agreeable place for himself; +but that was a very different thing from making +it a suitable place for God. So also at this present +time; man is as busy as he can be, in clearing the +stones off the pathway of human life, and making it as +smooth as possible; but this is not "making straight +in the desert a highway for our God;" nor is it making +"the rough places smooth," that all flesh may see the +salvation of Jehovah. Civilization prevails; but civilization +is not righteousness. The sweeping and garnishing +are going forward; but it is not in order to fit +the house for Christ, but for Antichrist. The wisdom +of man is put forth in order to cover, with the folds of +his own drapery, the blots and blemishes of humanity; +but, though covered, they are not removed! They are +underneath, and will, ere long, break out in more +hideous deformity than ever. The painting of vermilion +will soon be obliterated, and the carved cedar +wood destroyed. The dams by which man sedulously +seeks to stem the torrent of human wretchedness, must +soon give way before the overwhelming force thereof. +All the efforts to confine the physical, the mental, and +the moral degradation of Adam's posterity within those +enclosures, which human benevolence, if you please, has +devised, must, in the sequel, prove abortive. The testimony +has gone forth. "The end of <i>all</i> flesh has come +before me." It has not come before man; but it has +come before God: and, albeit, the voice of the scoffers +may be heard, saying, "Where is the promise of his +coming? for, since the fathers fell asleep, all things continue +as they were from the beginning of creation;" yet +the moment is rapidly hastening on when those scoffers<span class="pagenum"><a name="Page_104" id="Page_104">[104]</a></span> +will get their answer. "The day of the Lord will come +as a thief in the night, in the which the heavens shall +pass away with a great noise, and the elements shall +melt with fervent heat, the earth also, and the works +that are therein, shall be burnt up." (2 Peter iii. 4-10.) +This, my reader, is the answer to the intellectual scoffs +of the children of this world, but not to the spiritual +affections and expectations of the children of God. +These latter, thank God, have a totally different prospect, +even to meet the Bridegroom in the air, before +evil shall have reached its culminating point, and, therefore, +before the divine judgment shall be poured forth +thereon. The Church of God looks not for the burning +up of the world, but for the arising of "the bright and +morning Star."</p> + +<p>Now, in whatever way we look at the future, from +whatever point of view we contemplate it, whether the +object, which presents itself to the soul's vision be the +Church in glory, or the world in flames, the coming of +the Bridegroom, or the breaking in of the thief, the +morning Star, or the scorching sun, the translation, or +the deluge, we must feel the unspeakable importance of +attending to God's present testimony in grace, to lost +sinners. "<i>Now</i> is the accepted time; behold, <i>now</i> is the +day of salvation." (2 Cor. vi. 2.) "God was in Christ, +reconciling the world unto himself, not imputing their +trespasses unto them." (2 Cor. v. 19.) He is reconciling +now, he will be judging by-and-by; it is all grace now; +it will be all wrath then; he is pardoning sin now, +through the cross; he will punish it then, in hell, and +that forever. He is sending out a message of purest, +richest, freest grace. He is telling sinners of an accomplished<span class="pagenum"><a name="Page_105" id="Page_105">[105]</a></span> +redemption through the precious sacrifice of +Christ. He is declaring that all is done. He is waiting +to be gracious. "The long-suffering of our Lord +is salvation." "The Lord is not slack concerning his +promise, as some men count slackness, but is long-suffering +to usward, not willing that any should perish, +but that all should come to repentance." (2 Peter iii.) +All this makes the present moment one of peculiar solemnity. +Unmingled grace declared!—unmingled wrath +impending! How solemn! How deeply solemn!</p> + +<p>And, then, with what profound interest should we +mark the unfolding of the divine purposes! Scripture +sheds its light upon these things; and such a light, too, +that we need not, as another has said, "vacantly stare +on passing events, as those who know not where they +are, and whither they are going." We should accurately +know our bearings. We should fully understand +the direct tendency of all the principles now at work. +We should be well aware of the vortex, toward which +all the tributary streams are rapidly flowing on. Men +dream of a golden age; they promise themselves a millennium +of the arts and sciences; they feed upon the +thought, that "to-morrow shall be as this day, and +more abundant." But, oh! how utterly vain are all +those thoughts, dreams, and promises. Faith can see +the clouds gathering thickly around the world's horizon. +Judgment is coming. The day of wrath is at hand. +The door will soon be shut. The "strong delusion" +will soon set in with terrible intensity. How needful, +then, it is to raise a warning voice,—to seek, by faithful +testimony, to counteract man's pitiable self-complacency. +True, in so doing, we shall be exposed to the charge<span class="pagenum"><a name="Page_106" id="Page_106">[106]</a></span> +which Ahab brought against Micaiah, of always prophesying +evil: but no matter for that. Let us prophesy +what the word of God prophesies, and let us do +this simply for the purpose of "persuading men." The +word of God only removes from beneath our feet a +hollow foundation, for the purpose of placing instead +thereof a foundation which never can be moved. It +only takes away from us a delusive hope, to give us, +instead, "a hope which maketh not ashamed." It takes +away "a broken reed," to give us the "Rock of ages." +It sets aside "a broken cistern, which can hold no +water," to set in its place "the Fountain of living +waters." This is true love. It is God's love. He will +not cry "peace, peace," when there is no peace; nor +"daub with untempered mortar." He would have the +sinner's heart resting sweetly in his own eternal Ark +of safety, enjoying present communion with himself, +and fondly cherishing the hope, that, when all the ruin, +the desolation, and the judgment have passed away, it +shall rest with him in a restored creation.</p> + +<p>We shall now return to Noah, and contemplate him +in a new position. We have seen him building the +ark, we have seen him in the ark, and we shall now +view him going forth of the ark, and taking his place +in the new world.<a name="FNanchor_13_13" id="FNanchor_13_13"></a><a href="#Footnote_13_13" class="fnanchor">[13]</a> "And God remembered Noah." +<span class="pagenum"><a name="Page_107" id="Page_107">[107]</a></span>The strange work of judgment being over, the saved +family, and all in association with them, come into +remembrance. "God made a wind to pass over the +earth; and the waters assuaged; the fountains also of +the deep and the windows of heaven were stopped, and +the rain from heaven was restrained." The beams of +the sun now begin to act upon a world that had been +baptized with a baptism of judgment. Judgment is +God's "strange work." He delights not in, though he +is glorified by, it. Blessed be his name, he is ever +ready to leave the place of judgment, and enter that of +mercy, because he delights in mercy.</p> + +<p>"And it came to pass, at the end of forty days, that +Noah opened the window of the ark which he had +made: and he sent forth a raven, which went forth, to +and fro, until the waters were dried up from off the +earth." The unclean bird made its escape, and found, +no doubt, a resting-place upon some floating carcase. It +sought not the ark again. Not so the dove. "She +found no rest for the sole of her foot, and she returned +unto him into the ark ... and again he sent forth +the dove out of the ark: and the dove came in to him, +in the evening; and, lo, in her mouth was an olive-leaf, +pluckt off." Sweet emblem of the renewed mind, which, +amid the surrounding desolation, seeks and finds its +<span class="pagenum"><a name="Page_108" id="Page_108">[108]</a></span>rest and portion in Christ; and not only so, but also +lays hold of the earnest of the inheritance, and furnishes +the blessed proof, that judgment has passed +away, and that a renewed earth is coming fully into +view. The carnal mind, on the contrary, can rest in +any thing and every thing but Christ. It can feed upon +all uncleanness. "The olive-leaf" has no attraction +for it. It can find all it needs in a scene of death, and +hence is not occupied with the thought of a new world +and its glories; but the heart that is taught and exercised +by the Spirit of God, can only rest and rejoice in +that in which he rests and rejoices. It rests in the +Ark of his salvation "until the times of the restitution +of all things." May it be thus with you and me, +beloved reader! May Jesus be the abiding rest and portion +of our hearts, that so we may not seek them in a +world which is under the judgment of God! The dove +went back to Noah, and waited for his time of rest; +and we should ever find our place with Christ, until the +time of his exaltation, and glory, in the ages to come. +"He that shall come, will come, and will not tarry." +All we want, as to this, is a little patience. May God +direct our hearts into his love, and into "the patience of +Christ!"</p> + +<p>"And God spake unto Noah, saying, Go forth of +the ark." The same God that had said, "Make thee +an ark" and "Come thou into the ark," now says, "Go +forth of the ark." "And Noah went forth ... and +builded an altar unto the Lord." All is simple obedience. +There is the obedience of faith and the worship of faith: +both go together. The altar is erected, where, just +before; all had been a scene of death and judgment.<span class="pagenum"><a name="Page_109" id="Page_109">[109]</a></span> +The ark had borne Noah and his family safely over the +waters of judgment. It had carried him from the old +into the new world, where he now takes his place as a +worshipper.<a name="FNanchor_14_14" id="FNanchor_14_14"></a><a href="#Footnote_14_14" class="fnanchor">[14]</a> And, be it observed, it was "unto the +Lord" he erected his altar. Superstition would have +worshipped <i>the ark</i>, as being the means of salvation. +It is ever the tendency of the heart to displace God by +<span class="pagenum"><a name="Page_110" id="Page_110">[110]</a></span>his ordinances. Now, the ark was a very marked and +manifest ordinance; but Noah's faith passed beyond the +ark to the God of the ark; and hence, when he stepped +out of it, instead of casting back a lingering look at it, +or regarding it as an object of worship or veneration, he +built an altar unto the Lord, and worshipped him: and +the ark is never heard of again.</p> + +<p>This teaches us a very simple, but, at the same time, +a very seasonable lesson. The moment the heart lets +slip the reality of God himself, there is no placing a +limit to its declension; it is on the highway to the +grossest forms of idolatry. In the judgment of faith, +an ordinance is only valuable as it conveys God, in +living power, to the soul; that is to say, so long as faith +can enjoy Christ therein, according to his own appointment. +Beyond this, it is worth just nothing; and if it +in the smallest degree comes between the heart and +his precious work and his glorious person, it ceases to +be an ordinance of God, and becomes an instrument of +the devil. In the judgment of superstition, the ordinance +is every thing, and God is shut out; and the +name of God is only made use of to exalt the ordinance, +and give it a deep hold of the human heart, and a +mighty influence over the human mind. Thus it was +that the children of Israel worshipped the brazen serpent. +That, which had once been a channel of blessing to +them, because used of God, became, when their hearts +had departed from the Lord, an object of superstitious +veneration; and Hezekiah had to break it in pieces, +and call it "a piece of brass." In itself it was only a +"Nehushtan," but, when used of God, it was a means +of rich blessing. Now, faith owned it to be what divine<span class="pagenum"><a name="Page_111" id="Page_111">[111]</a></span> +revelation said it was; but superstition, throwing, as +it ever does, divine revelation overboard, lost the real +purpose of God in the thing, and actually made a god +of the thing itself. (See 2 Kings xviii. 4.)</p> + +<p>And, my reader, is there not a deep lesson in all this +for the present age? I am convinced there is. We +live in an age of ordinances. The atmosphere which +enwraps the professing church, is impregnated with the +elements of a traditionary religion, which robs the soul +of Christ, and his divinely full salvation. It is not +that human traditions boldly deny that there is such a +person as Christ, or such a thing as the cross of Christ: +were they to do so, the eyes of many might be opened. +However, it is not thus. The evil is of a far more insidious +and dangerous character. Ordinances are added +to Christ, and the work of Christ. The sinner is not +saved by Christ alone, but by Christ and ordinances. +Thus he is robbed of Christ altogether; for it will, +assuredly, be found that <i>Christ and ordinances</i> will +prove, in the sequel, to be <i>ordinances, and not Christ</i>. +This is a solemn consideration for all who stand up for +a religion of ordinances. "If ye be circumcised Christ +shall profit you nothing." It must be Christ wholly, +or not at all. The devil persuades men, that they are +honoring Christ when they make much of his ordinances; +whereas, all the while he knows full well that +they are, in reality, setting Christ entirely aside, and +deifying the ordinance. I would only repeat here a remark +which I have made elsewhere, namely, that superstition +makes <i>every thing</i> of the ordinance; infidelity, +profanity, and mysticism, make <i>nothing</i> of it; faith uses +it according to divine appointment.<span class="pagenum"><a name="Page_112" id="Page_112">[112]</a></span></p> + +<p>But I have already extended this section far beyond +the limit which I had prescribed for it. I shall, therefore, +close it with a hasty glance at the contents of Chapter +ix. In it we have the new covenant, under which creation +was set, after the Deluge, together with the token +of that covenant. "And God blessed Noah and his +sons, and said unto them, Be fruitful, and multiply, and +replenish the earth." Observe, God's command to man, +on his entrance into the restored earth, was to refill +that earth; not parts of the earth, but the earth. He +desired to have men dispersed abroad, over the face of +the world, and not relying upon their own concentrated +energies. We shall see, in Chap. xi., how man +neglected all this.</p> + +<p>The fear of man is now lodged in the heart of every +other creature. Henceforth the service, rendered by the +inferior orders of creation to man, must be the constrained +result of "fear and dread." In life, and in +death, the lower animals were to be at the service of +man. All creation is delivered, by God's everlasting +covenant, from the fear of a second deluge. Judgment +is never again to take that shape. "The world that +then was, being overflowed with <i>water</i>, perished; but +the heavens and the earth, which are now, by the same +word are kept in store, reserved unto <i>fire</i> against the +day of judgment and perdition of ungodly men." The +earth was once purged with water; and it will be again +purged by fire; and in this second purgation none will +escape, save those, who have fled for refuge to him who +has passed through the deep waters of death, and met +the fire of divine judgment.</p> + +<p>"And God said, This is the token of the covenant<span class="pagenum"><a name="Page_113" id="Page_113">[113]</a></span> +... I do set my bow in the cloud ... and I will +remember my covenant." The whole creation rests, as +to its exemption from a second deluge, on the eternal +stability of God's covenant, of which the bow is the +token; and it is happy to bear in mind, that when the +bow appears, the eye of God rests upon it; and man is +cast, not upon his own imperfect and most uncertain +memory, but upon God's. "I," says God, "will remember." +How sweet to think of what God will, and +what he will not, remember! He will remember his +own covenant, but he will not remember his people's +sins. The cross, which ratifies the former, puts away +the latter. The belief of this gives peace to the troubled +heart and uneasy conscience.</p> + +<p>"And it shall come to pass, when I bring a cloud +over the earth, that <i>the bow shall be seen in the cloud</i>." +Beautiful and most expressive emblem! The beams of +the sun, reflected from that which threatens judgment, +tranquillize the heart, as telling of God's covenant, +God's salvation, and God's remembrance. Precious, +most precious sunbeams, deriving additional beauty +from the very cloud which reflects them! How forcibly +does this bow in the cloud remind us of Calvary. There +we see a cloud indeed,—a dark, thick, heavy cloud of +judgment, discharging itself upon the sacred head of the +Lamb of God,—a cloud so dark, that even at mid-day +"there was darkness over all the earth." But, blessed +be God, faith discerns, in that heaviest cloud that ever +gathered, the most brilliant and beauteous bow that +ever appeared; for it sees the bright beams of God's +eternal love darting through the awful gloom, and reflected +in the cloud. It hears, too, the words, "It is<span class="pagenum"><a name="Page_114" id="Page_114">[114]</a></span> +finished," issuing from amid the darkness, and in those +words it recognizes the perfect ratification of God's +everlasting covenant, not only with creation, but with +the tribes of Israel and the Church of God.</p> + +<p>The last paragraph of this chapter presents a humiliating +spectacle. The lord of creation fails to govern +himself: "And Noah began to be an husbandman, and +he planted a vineyard; and he drank of the wine, and +was drunken; and he was uncovered within his tent." +What a condition for Noah, the only righteous man, the +preacher of righteousness, to be found in! Alas! what +is man? Look at him where you will, and you see only +failure. In Eden, he fails; in the restored earth, he +fails; in Canaan, he fails; in the Church, he fails; in +the presence of millennial bliss and glory, he fails. He +fails everywhere, and in all things: there is no good +thing in him. Let his advantages be ever so great, his +privileges ever so vast, his position ever so desirable, he +can only exhibit failure and sin.</p> + +<p>We must, however, look at Noah in two ways, +namely, as <i>a type</i>, and as <i>a man</i>; and while the type is +full of beauty and meaning, the man is full of sin and +folly; yet the Holy Ghost has written these words, +"Noah was a just man, and perfect in his generation; +and Noah walked with God." Divine grace had covered +all his sins, and clothed his person with a spotless +robe of righteousness. Though Noah exposed his +nakedness, God did not see it, for he looked not at him +in the weakness of his own condition, but in the full +power of divine and everlasting righteousness. Hence +we may see how entirely astray—how totally alienated +from God and his thoughts—Ham was in the course he<span class="pagenum"><a name="Page_115" id="Page_115">[115]</a></span> +adopted; he evidently knew nothing of the blessedness +of the man whose iniquity is forgiven and his sin +covered. On the contrary, Shem and Japheth exhibit +in their conduct a fine specimen of the divine method +of dealing with human nakedness; wherefore they inherit +a blessing, whereas Ham inherits a curse.</p> + + + +<p><br /><br /></p> +<hr style="width: 25%;" /> +<p><br /><br /></p> +<h2><a name="CHAPTER_X" id="CHAPTER_X"></a>CHAPTER X.</h2> + + +<p>This section of our book records the generations of +Noah's three sons, noticing, especially, Nimrod, the +founder of the kingdom of Babel, or Babylon, a name +which occupies a very prominent place on the page of +inspiration. Babylon is a well-known name,—a well-known +influence. From the tenth chapter of Genesis, +down to the eighteenth chapter of Revelation, Babylon, +again and again, appears before us, and always as something +decidedly hostile to those who occupy, for the +time being, the position of public testimony for God. +Not that we are to look upon the Babylon of Old +Testament scripture as identical with the Babylon of +the Apocalypse. By no means. I believe the former +is a city; the latter, a system; but both the city and +the system exert a powerful influence against God's +people. Hardly had Israel entered upon the wars of +Canaan, when "a Babylonish garment" brought defilement +and sorrow, defeat and confusion, into the host. +This is the earliest record of Babylon's pernicious influence +upon the people of God; but every student of<span class="pagenum"><a name="Page_116" id="Page_116">[116]</a></span> +Scripture is aware of the place which Babylon gets +throughout the entire history of Israel.</p> + +<p>This would not be the place to notice in detail the +various passages in which this city is introduced. I +would only remark here, that whenever God has a corporate +witness on the earth, Satan has a Babylon to +mar and corrupt that witness. When God connects +his name with a city on the earth, then Babylon takes +the form of a city; and when God connects his name +with the Church, then Babylon takes the form of a +corrupt religious system, called "the great whore," "the +mother of abominations," &c. In a word, Satan's Babylon +is always seen as the instrument moulded and +fashioned by his hand, for the purpose of counteracting +the divine operations, whether in Israel of old, or the +Church now. Throughout the Old Testament Israel +and Babylon are seen, as it were, in opposite scales; +when Israel is up, Babylon is down; and when Babylon +is up, Israel is down. Thus, when Israel had utterly +failed, as Jehovah's witness, "the king of Babylon +broke his bones," and swallowed him up. The vessels +of the house of God, which ought to have remained in +the <i>city</i> of Jerusalem, were carried away to the <i>city</i> of +Babylon. But Isaiah, in his sublime prophecy, leads +us onward to the opposite of all this. He presents, in +most magnificent strains, a picture, in which Israel's star +is in the ascendant, and Babylon entirely sunk. "And +it shall come to pass in the day that the Lord shall +give thee rest from thy sorrow, and from thy fear, and +from the hard bondage wherein thou wast made to +serve, that thou shalt take up this proverb against the +king of Babylon, and say, How hath the oppressor<span class="pagenum"><a name="Page_117" id="Page_117">[117]</a></span> +ceased! the golden city ceased!... since <i>thou</i> art laid +down, no feller is come up against <i>us</i>." (Isa. xiv. 3-8.)</p> + +<p>Thus much as to the Babylon of the Old Testament. +Then, as to the Babylon of Revelation, my reader has +only to turn to the 17th and 18th chapters of that +book to see her character and end. She is presented in +marked contrast with the bride, the Lamb's wife; and +as to her end, she is cast as a great millstone into the +sea; after which we have the marriage of the Lamb, +with all its accompanying bliss and glory.</p> + +<p>However, I could not attempt to pursue this most +interesting subject here: I have merely glanced at it +in connection with the name of Nimrod. I feel assured +that my reader will find himself amply repaid for any +trouble he may take in the close examination of all +those scriptures in which the name of Babylon is introduced. +We shall now return to our chapter.</p> + +<p>"And Cush begat Nimrod: he began to be a <i>mighty +one in the earth</i>. He was a mighty hunter before the +Lord: wherefore it is said, Even as Nimrod the mighty +hunter before the Lord. And the beginning of his +kingdom was Babel, and Erech, and Accad, and Calneh, +<i>in the land of Shinar</i>." Here, then, we have the character +of the founder of Babylon. He was "a mighty +one <i>in the earth</i>"—"a mighty hunter before the Lord." +Such was the origin of Babylon; and its character, +throughout the entire book of God, remarkably corresponds +therewith. It is always seen as a mighty +influence in the earth, acting in positive antagonism to +every thing which owes its origin to heaven; and it is +not until this Babylon has been totally abolished, that +the cry is heard, amid the hosts above, "Alleluia; for<span class="pagenum"><a name="Page_118" id="Page_118">[118]</a></span> +the Lord God omnipotent reigneth." Then all Babylon's +mighty hunting will be over forever, whether it +be its hunting of wild beasts, to subdue them; or its +hunting of souls, to destroy them. All its might, and +all its glory, all its pomp and pride, its wealth and +luxury, its light and joy, its glitter and glare, its powerful +attractions and wide-spread influence, shall have +passed away forever. She shall be swept with the +besom of destruction, and plunged in the darkness, the +horror and desolation, of an everlasting night. "How +long, O Lord?"</p> + + + +<p><br /><br /></p> +<hr style="width: 25%;" /> +<p><br /><br /></p> +<h2><a name="CHAPTER_XI" id="CHAPTER_XI"></a>CHAPTER XI.</h2> + + +<p>This is a chapter of very deep interest to the spiritual +mind. It records two great facts, namely, the building +of Babel, and the call of Abraham; or, in other words, +man's effort to provide for himself, and God's provision +made known to faith; man's attempt to establish himself +<i>in the earth</i>, and God's calling a man <i>out of</i> it, to +find his portion and his home <i>in heaven</i>.</p> + +<p>"And the whole earth was of one language and of +one speech. And it came to pass as they journeyed +from the east, that they found a plain in the land of +Shinar; and they dwelt there.... And they said, +Go to, let us build us a city, and a tower, whose top may +reach unto heaven; and let us make us a name, lest we +be scattered abroad upon the face of the whole earth." +The human heart ever seeks a name, a portion, and a +centre in the earth. It knows nothing of aspirations<span class="pagenum"><a name="Page_119" id="Page_119">[119]</a></span> +after heaven, heaven's God, or heaven's glory. Left to +itself, it will ever find its objects in this lower world; +it will ever "build beneath the skies." It needs God's +call, God's revelation, and God's power, to lift the heart +of man above this present world, for man is a grovelling +creature,—alienated from heaven, and allied to earth. +In the scene now before us, there is no acknowledgment +of God, no looking up to, or waiting on, him; nor was +it the thought of the human heart to set up a place +in which God might dwell,—to gather materials for the +purpose of building a habitation for him,—alas! no; +his name is never once mentioned. To make a name +for himself was man's object on the plain of Shinar; +and such has been his object ever since. Whether we +contemplate man on the plain of Shinar, or on the +banks of the Tiber, we find him to be the same self-seeking, +self-exalting, God-excluding creature, throughout. +There is a melancholy consistency in all his purposes, +his principles, and his ways; he ever seeks to +shut out God and exalt himself.</p> + +<p>Now, in what light soever we view this Babel confederacy, +it is most instructive to see in it the early +display of man's genius and energies, regardless of +God. In looking down along the stream of human +history, we may easily perceive a marked tendency to +confederacy, or association. Man seeks, for the most +part, to compass his great ends in this way. Whether +it be in the way of Philanthropy, Religion, or Politics, +nothing can be done without an association of men +regularly organized. It is well to see this principle,—well +to mark its incipient working,—to see the earliest +model which the page of inspiration affords of a human<span class="pagenum"><a name="Page_120" id="Page_120">[120]</a></span> +association, as exhibited on the plain of Shinar, in its +design, its object, its attempt, its overthrow. If we +look around us at the present moment we see the +whole scene filled with associations. To name them +were useless, for they are as numerous as are the purposes +of the human heart. But it is important to mark +that the first of all these was the Shinar association, +for the establishment of the human interests, and the +exaltation of the human name,—objects which may well +be set in competition with any that engage the attention +of this enlightened and civilized age. But, in the +judgment of faith, there is one grand defect, namely, +God is shut out; and to attempt to exalt man, without +God, is to exalt him to a dizzy height only that he +may be dashed down into hopeless confusion and irretrievable +ruin. The Christian should only know <i>one</i> +association, and that is, the Church of the living God, +incorporated by the Holy Ghost, who came down from +heaven as the witness of Christ's glorification, to baptize +believers into one body, and constitute them God's +dwelling-place. Babylon is the very opposite of this, +in every particular; and she becomes at the close, as +we know, "the habitation of devils." (See Rev. xviii.)</p> + +<p>"And the Lord said, Behold, the people is one, and +they have all one language; and this they begin to do: +and now nothing will be restrained from them which +they have imagined to do. Go to, let us go down, and +there confound their language, that they may not understand +one another's speech. So the Lord scattered +them abroad from thence upon the face of all the earth; +and they left off to build the city." Such was the end +of man's first association. Thus it will be to the end.<span class="pagenum"><a name="Page_121" id="Page_121">[121]</a></span> +"Associate yourselves, O ye people, and ye shall be +broken in pieces ... gird yourselves, and ye shall +be broken in pieces; gird yourselves, and ye shall be +broken in pieces." (Isa. viii. 9.) How different it is +when God associates men! In the second chapter of +Acts, we see the blessed One coming down in infinite +grace to meet man in the very circumstances in which +his sin had set him. The Holy Ghost enabled the +messengers of grace to deliver their message in the very +tongue wherein each was born. Precious proof this, that +God desired to reach man's heart with the sweet story +of grace! The law from the fiery mount was not thus +promulgated. When God was telling what man ought +to be, he spoke in one tongue; but when he was telling +what he himself was, he spoke in many. Grace broke +through the barrier which man's pride and folly had +caused to be erected, in order that every man might +hear and understand the glad tidings of salvation,—"the +wonderful works of God." And to what end was +this? Just to associate men on God's ground, round +God's centre, and on God's principles. It was to give +them, in reality, one language, one centre, one object, +one hope, one life. It was to gather them in such a +way as that they never should be scattered or confounded +again; to give them a name and a place which +should endure forever; to build for them a tower and +a city which should not only have their top reaching to +heaven, but their imperishable foundation laid <i>in</i> heaven, +by the omnipotent hand of God himself. It was to +gather them around the glorious person of a risen and +highly exalted Christ, and unite them all in one grand +design of magnifying and adoring him.<span class="pagenum"><a name="Page_122" id="Page_122">[122]</a></span></p> + +<p>If my reader will turn to the seventh chapter of +Revelation, he will find at the close thereof, "All nations, +and kindreds, and people, and tongues," standing +round the Lamb; and, with one voice, ascribing all +praise to him. Thus the three scriptures may be read +in most interesting and profitable connection. In Gen. +xi. God gives various tongues as an expression of his +<i>judgment</i>; in Acts ii. he gives various tongues as an +expression of <i>grace</i>; and in Rev. vii. we see all those +tongues gathered round the Lamb, in <i>glory</i>. How much +better it is, therefore, to find our place in God's association +than in man's! The former ends in glory, the +latter in confusion; the former is carried forward by +the energy of the Holy Ghost, the latter by the unhallowed +energy of fallen man; the former has for its +object the exaltation of Christ, the latter has for its +object the exaltation of man, in some way or other.</p> + +<p>Finally, I would say, that all who sincerely desire to +know the true character, object, and issue of human associations, +should read the opening verses of Genesis xi.; +and, on the other hand, all who desire to know the excellency, +the beauty, the power, the enduring character +of divine association, should look at that holy, living, +heavenly corporation, which is called, in the New Testament, +the Church of the living God, the body of +Christ, the bride of the Lamb.</p> + +<p>May the Lord enable us to look at and apprehend all +these things, in the power of faith; for only in this way +can they profit our souls. Points of truth, however +interesting; scriptural knowledge, however profound +and extensive; Biblical criticism, however accurate and +valuable, may all leave the heart barren, and the affections<span class="pagenum"><a name="Page_123" id="Page_123">[123]</a></span> +cold. We want to find Christ in the Word; and, +having found him, to feed on him by faith. This +would impart freshness, unction, power, vitality, energy, +and intensity, all of which we deeply stand in need of, +in this day of freezing formalism. What is the value +of a chilling orthodoxy without a living Christ, known +in all his powerful, personal attractions? No doubt, +sound doctrine is immensely important. Every faithful +servant of Christ will feel himself imperatively called +upon to "hold fast the form of sound words." But, +after all, a living Christ is the very soul and life, the +joints and marrow, the sinews and arteries, the essence +and substance of sound doctrine. May we, by the power +of the Holy Ghost, see more beauty and preciousness in +Christ, and thus be weaned from the spirit and principles +of Babylon.</p> + +<p>We shall, God willing, consider the remainder of +Chapter xi. in the next section.</p> + + + +<p><br /><br /></p> +<hr style="width: 25%;" /> +<p><br /><br /></p> +<h2><a name="CHAPTER_XII" id="CHAPTER_XII"></a>CHAPTER XII.</h2> + + +<p>The book of Genesis is, for the most part, taken up +with the history of seven men, namely, Abel, Enoch, +Noah, Abraham, Isaac, Jacob, and Joseph. There is, I +doubt not, a specific line of truth brought out in connection +with each of those men. Thus, for example, +in Abel we have the great foundation truth of man's +coming to God, in the way of atonement,—atonement +apprehended by faith. In Enoch, we have the proper<span class="pagenum"><a name="Page_124" id="Page_124">[124]</a></span> +portion and hope of the heavenly family; while Noah +presents to us the destiny of the earthly family. Enoch +was taken to heaven before the judgment came; Noah +was carried through the judgment into a restored earth. +Thus, in each, we have a distinct character of truth, +and, as a consequence, a distinct phase of faith. My +reader can pursue the subject fully, in connection with +the eleventh of Hebrews; and I feel assured he will +find much interest and profit, in so doing. We shall +now proceed with our immediate theme, namely, the +call of Abraham.</p> + +<p>By comparing Chapter xii. 1, Chapter xi. 31, with Acts +vii. 2-4, we learn a truth of immense practical value +to the soul. "The Lord <i>had</i> said unto Abram, Get thee +out of thy country, and <i>from thy kindred</i>, and from thy +father's house, unto a land that I will show thee." +(Chap. xii. 1.) Such was the communication made to +Abraham,—a communication of the most definite character, +designed of God to act upon Abraham's heart +and conscience. "The God of glory appeared unto our +father Abraham, when he was in Mesopotamia, before +he dwelt in Charran, and said unto him, Get thee out of +thy country, and from thy kindred, and come into a land +that I will show thee. Then went he forth out of the +land of the Chaldeans, and dwelt in Charran, (or +Haran;) and from thence, <i>when his father was dead</i>, he +removed him into this land wherein ye now dwell." +(Acts vii. 2-4.) The result of this communication is +given in Chapter xi. 31: "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, <i>to go<span class="pagenum"><a name="Page_125" id="Page_125">[125]</a></span> +into the land of Canaan</i>: and they came <i>unto Haran, +and dwelt there</i> ... and Terah died in Haran."</p> + +<p>From all these passages taken together, we learn that +the ties of nature hindered the full response of Abraham's +soul to the call of God. Though called to +Canaan, he, nevertheless, tarried at Haran, till nature's +tie was snapped by death, and then, with unimpeded +step, he made his way to the place to which "the God +of glory" had called him. This is full of meaning. +The influences of nature are ever hostile to the full +realization and practical power of "the calling of God." +We are sadly prone to take lower ground than that +which the divine call would set before us. It needs +great simplicity and integrity of faith to enable the +soul to rise to the height of God's thoughts, and to +make our own of that which he reveals.</p> + +<p>The apostle's prayer (Eph. i. 15-22) demonstrates +how fully he, by the Holy Ghost, entered into the +difficulty with which the Church would ever have to +contend, in seeking to apprehend "the hope of <i>God's +calling</i>, and the riches of the glory of <i>his</i> inheritance in +the saints;" because, evidently, if we fail to apprehend +the calling, we cannot "walk worthy" thereof. I must +know where I am called to go, before I can go thither. +Had Abraham's soul been fully under the power of the +truth that "God's calling" was to Canaan, and that +there, too, lay "his inheritance," he could not have +remained in Charran. And so with us. If we are led +by the Holy Ghost into the understanding of the truth, +that we are called with a heavenly calling; that our +home, our portion, our hope, our inheritance, are all +above, "where Christ sitteth at God's right hand," we<span class="pagenum"><a name="Page_126" id="Page_126">[126]</a></span> +could never be satisfied to maintain a standing, seek a +name, or lay up an inheritance, on the earth. The two +things are incompatible: this is the true way to look +at the matter. The heavenly calling is not an empty +dogma, a powerless theory, nor a crude speculation. It +is either a divine reality, or it is absolutely nothing. +Was Abraham's call to Canaan a speculation? Was it +a mere theory about which he might talk or argue, +while, at the same time, he continued in Charran? +Assuredly not. It was a truth, a divine truth, a powerfully +practical truth. He was called to Canaan, and +God could not possibly sanction his stopping short +thereof. Thus it was with Abraham, and thus it is +with us. If we would enjoy the divine sanction and +the divine presence, we must be seeking by faith to act +upon the divine call. That is to say, we must seek to +reach, in experience, in practice, and moral character, +the point to which God has called us, and that point is +full fellowship with his own Son,—fellowship with him +in his rejection below, fellowship with him in his +acceptance above.</p> + +<p>But, as in Abraham's case, it was death that broke +the link by which nature bound him to Charran; so, in +our case, it is death which breaks the link by which +nature ties us down to this present world. We must +realize the truth that we have died in Christ, our Head +and Representative,—that our place in nature and in +the world is amongst the things that were,—that the +cross of Christ is to us what the Red Sea was to +Israel, namely, that which separates us forever from +the land of death and judgment. Thus only shall we be +able to walk, in any measure, "worthy of the calling<span class="pagenum"><a name="Page_127" id="Page_127">[127]</a></span> +wherewith we are called,"—our high, our holy, our +heavenly calling,—our "calling of God in Christ +Jesus."</p> + +<p>And here I would dwell for a little on the cross of +Christ in its two grand, fundamental phases, or in other +words, the cross as the basis of our worship and our +discipleship, our peace and our testimony, our relation +with God, and our relation with the world. If as a +convicted sinner I look at the cross of the Lord Jesus +Christ, I behold in it the everlasting foundation of my +peace. I see my "sin" put away, as to the root or principle +thereof, and I see my "sins" borne. I see God to +be, in very deed, "for me," and that, moreover, in the +very condition in which my convicted conscience tells +me I am. The cross unfolds God as the <i>sinner's</i> Friend. +It reveals him in that most wondrous character as the +righteous Justifier of the most ungodly sinner. Creation +never could do this. Providence never could do +this. Therein I may see God's power, his majesty, and +his wisdom: but what if all these things should be +ranged against me? Looked at in themselves abstractedly, +they would be so, for I am a sinner; and +power, majesty, and wisdom, could not put away my +sin, nor justify God in receiving me.</p> + +<p>The introduction of the cross, however, changes the +aspect of things entirely. There I find God dealing +with sin in such a manner as to glorify himself infinitely. +There I see the magnificent display and perfect +harmony of all the divine attributes. I see love, and +such love as captivates and assures my heart, and +weans it, in proportion as I realize it, from every other +object. I see wisdom, and such wisdom as baffles devils<span class="pagenum"><a name="Page_128" id="Page_128">[128]</a></span> +and astonishes angels. I see power, and such power as +bears down all opposition. I see holiness, and such +holiness as repulses sin to the very farthest point of the +moral universe, and gives the most intense expression +of God's abhorrence thereof, that could possibly be +given. I see grace, and such grace as sets the sinner +in the very presence of God,—yea, puts him into his +bosom. Where could I see all these things but in the +cross? Nowhere else. Look where you please, and +you cannot find aught that so blessedly combines those +two great points, namely, "glory to God in the highest," +and "on earth peace."</p> + +<p>How precious, therefore, is the cross, in this its first +phase, as the basis of the sinner's peace, the basis of his +worship, and the basis of his eternal relationship with +the God who is there so blessedly and so gloriously revealed! +How precious to God, as furnishing him with +a righteous ground on which to go in the full display of +all his matchless perfections, and in his most gracious +dealings with the sinner! So precious is it to God that, +as a recent writer has well remarked, "All that he has +said,—all that he has done, from the very beginning, +indicates that it was ever uppermost in his heart. And +no wonder! His dear and well-beloved Son was to +hang there, between heaven and earth, the object of all +the shame and suffering that men and devils could heap +upon him, because he loved to do his Father's will, +and redeem the children of his grace. It will be the +grand centre of attraction, as the fullest expression of +his love, throughout eternity."</p> + +<p>Then, as the basis of our practical discipleship and +testimony, the cross demands our most profound consideration.<span class="pagenum"><a name="Page_129" id="Page_129">[129]</a></span> +In this aspect of it, I need hardly say, it +is as perfect as in the former. The same cross which +connects me with God has separated me from the world. +A dead man is evidently done with the world; and +hence the believer, having died in Christ, is done with +the world; and, having risen with Christ, is connected +with God, in the power of a new life, a new nature. +Being thus inseparably linked with Christ, he of necessity +participates in his acceptance with God, and in +his rejection by the world. The two things go together. +The former makes him a worshipper and a +citizen in heaven, the latter makes him a witness and a +stranger on earth. That brings him inside the veil; +this puts him outside the camp. The one is as perfect +as the other. If the cross has come between me and +my sins, it has just as really come between me and the +world. In the former case, it puts me into the place of +peace with God; in the latter, it puts me into the place +of hostility with the world, that is, in a moral point of +view; though in another sense it makes me the patient, +humble witness of that precious, unfathomable, eternal +grace which is set forth in the cross.</p> + +<p>Now, the believer should clearly understand, and +rightly distinguish between, both the above phases of +the cross of Christ. He should not profess to enjoy the +one, while he refuses to enter into the other. If his +ear is open to hear Christ's voice within the veil, it +should be open also to hear his voice outside the camp. +If he enters into the atonement which the cross has +accomplished, he should also realize the rejection which +it necessarily involves. The former flows out of the +part which God had in the cross; the latter out of the<span class="pagenum"><a name="Page_130" id="Page_130">[130]</a></span> +part which man had therein. It is our happy privilege, +not only to be done with our sins, but to be done with +the world also. All this is involved in the doctrine of +the cross. Well, therefore, might the apostle say, +"God forbid that I should glory save in the cross of +our Lord Jesus Christ, by which the world is crucified +unto me, and I unto the world." Paul looked upon the +world as a thing which ought to be nailed to the cross; +and the world, in having crucified Christ, had crucified +all who belonged to him. Hence there is a double +crucifixion, as regards the believer and the world; and +were this fully entered into, it would prove the utter +impossibility of ever amalgamating the two. Beloved +reader, let us deeply, honestly, and prayerfully ponder +these things; and may the Holy Ghost give us the +ability to enter into the full practical power of both the +phases of the cross of Christ.</p> + +<p>We shall now return to our theme.</p> + +<p>We are not told how long Abraham tarried at +Haran; yet God graciously waited on his servant until, +freed from nature's clog, he could fully obey his command. +There was, however, no accommodation of that +command to the circumstances of nature. This would +never do. God loves his servants too well to deprive +them of the full blessedness of entire obedience. There +was no fresh revelation to Abraham's soul during the +time of his sojourn in Haran. It is well to see this. +We must act up to the light already communicated, and +then God will give us more. "To him that hath shall +more be given." This is God's principle. Still we must +remember that God will never <i>drag</i> us along the path +of true-hearted discipleship. This would greatly lack<span class="pagenum"><a name="Page_131" id="Page_131">[131]</a></span> +the moral excellency which characterizes all the ways +of God. He does not <i>drag</i> but <i>draw</i> us along the +path which leads to ineffable blessedness in himself; +and if we do not see that it is for our real advantage +to break through all the barriers of nature, in order to +respond to God's call, we forsake our own mercies. But +alas! our hearts little enter into this. We begin to +calculate about the sacrifices, the hindrances, and the +difficulties, instead of bounding along the path, in +eagerness of soul, as knowing and loving the One whose +call has sounded in our ears.</p> + +<p>There is much true blessing to the soul in every step +of obedience, for obedience is the fruit of faith; and +faith puts us into living association and communion +with God himself. Looking at obedience in this light, +we can easily see how distinctly it is marked off, in +every feature of it from legality. This latter sets a +man with the entire burden of his sins on him to serve +God by keeping the law; hence the soul is kept in +constant torture, and so far from running in the path of +obedience, it has not even taken the very first step. +True obedience, on the contrary, is simply the manifestation +or outflow of a new nature communicated in +grace. To this new nature God graciously imparts +precepts for its guidance; and it is perfectly certain +that the divine nature guided by the divine precepts +can never by any possibility resolve itself into legality. +What constitutes legality is the old nature taking up +God's precepts and essaying to carry them out. To +attempt to regulate man's fallen nature by God's pure +and holy law, is as useless and absurd as any thing can +be. How could fallen nature breathe an atmosphere so<span class="pagenum"><a name="Page_132" id="Page_132">[132]</a></span> +pure? Impossible. Both the atmosphere and the nature +must be divine.</p> + +<p>But not only does the blessed God impart a divine +nature to the believer, and guide that nature by his +heavenly precepts, he also sets before it suited hopes +and expectations. Thus, in Abraham's case, "<i>The +God of glory</i> appeared unto him." And for what purpose? +To set before his soul's vision an attractive +object,—"a land that <i>I</i> will show thee." This was not +compulsion but attraction. God's land was in the +judgment of the new nature,—the judgment of faith, +far better than Ur or Charran: and albeit he had not +seen the land, yet, inasmuch as it was God's land, faith +judged it to be worth having, and not only worth +having, but also fully worth the surrender of present +things. Hence we read, "by faith Abraham, when he +was called to go out into a place which he should after +receive as an inheritance obeyed, and he went out, +not knowing whither he went." That is to say, "he +walked by faith, not by sight." Though he had not +seen with his eyes, he believed with his heart, and faith +became the great moving spring in his soul. Faith +rests on a far more solid ground than the evidence of +our senses, and that is the word of God. Our senses +may deceive us, but God's word never can.</p> + +<p>Now, the entire truth of the divine nature, together +with the precepts which guide and the hopes which +animate it, the whole of the divine doctrine respecting +these things is completely thrown overboard by the +system of legalism. The legalist teaches that we must +surrender earth in order to get heaven. But how can +fallen nature surrender that to which it is allied?<span class="pagenum"><a name="Page_133" id="Page_133">[133]</a></span> +How can it be attracted by that in which it sees no +charms? Heaven has no charms for nature; yea, it is +the very last place it would like to be found in. Nature +has no taste for heaven, its occupations, or its occupants. +Were it possible for nature to find itself there, +it would be miserable. Thus, then, nature has no ability +to surrender earth, and no desire to get heaven. True, +it would be glad to escape hell and its ineffable torment, +gloom, and misery. But the desire to escape hell, and +the desire to get heaven, spring from two very different +sources. The former may exist in the old nature; the +latter can only be found in the new. Were there no +"lake of fire," and no "worm" in hell, nature would +not so shrink from it. The same principle holds good +in reference to all of nature's pursuits and desires. +The legalist teaches that we must give up sin before we +can get righteousness. But nature cannot give up sin; +and as to righteousness, it absolutely hates it. True, it +would like a certain amount of religion; but it is only +with the idea that religion will preserve it from hell +fire. It does not love religion because of its introducing +the soul to the present enjoyment of God and his +ways.</p> + +<p>How different from all this miserable system of +legalism, in every phase thereof, is "the gospel of the +glory of the blessed God!" This gospel reveals God +himself coming down in perfect grace, and putting +away sin by the sacrifice of the cross; putting it away, +in the most absolute manner, on the ground of eternal +righteousness, inasmuch as Christ suffered for it, having +been made sin for us. And not only is God seen putting +away sin, but also imparting a new life, even the<span class="pagenum"><a name="Page_134" id="Page_134">[134]</a></span> +risen life of his own risen, exalted, and glorified Son, +which life every true believer possesses, in virtue of +being linked, in God's eternal counsels, with him who +was nailed to the cross, but is now on the throne of the +Majesty in the heavens. This nature, as we have +remarked, he graciously guides by the precepts of his +holy word, applied in power by the Holy Ghost. He +also animates it by the presentation of indestructible +hopes. He reveals, in the distance, "the hope of glory"—"a +city which hath foundations"—"a better country, +that is an heavenly"—the "many mansions" of the +Father's house, on high—"golden harps"—"green +palms," and "white robes"—"a kingdom which cannot +be moved"—everlasting association with himself, in +those regions of bliss and light, where sorrow and +darkness can never enter—the unspeakable privilege of +being led, throughout the countless ages of eternity, +"beside the still waters, and through the green pastures" +of redeeming love. How different is all this from the +legalist's notion! Instead of calling upon me to educate +and manage, by the dogmas of systematic religion, an +irremediably corrupt nature, in order that thereby I +may surrender an earth that I love, and attain to a +heaven which I hate, he, in infinite grace, and on the +ground of Christ's accomplished sacrifice, bestows upon +me a nature which can enjoy heaven, and a heaven for +that nature to enjoy; and, not only a heaven, but himself +the unfailing spring of all heaven's joy.</p> + +<p>Such is God's most excellent way. Thus he dealt +with Abraham. Thus he dealt with Saul of Tarsus. +Thus he deals with us. The God of glory showed +Abraham a better country than Ur or Charran. He<span class="pagenum"><a name="Page_135" id="Page_135">[135]</a></span> +showed Saul of Tarsus a glory so bright, that it closed +his eyes to all earth's brightest glories, and caused him +to count them all "but dung," that he might win that +blessed One who had appeared to him, and whose voice +had spoken to his inmost soul. He saw a heavenly +Christ in glory; and, throughout the remainder of his +course, notwithstanding the weakness of the earthen +vessel, that heavenly Christ and that heavenly glory +engrossed his whole soul.</p> + +<p>"And Abram passed through the land unto the +place of Sichem, unto the plain of Moreh. And the +Canaanite was then in the land." The presence of the +Canaanite in God's land would, necessarily, prove a trial +to Abraham. It would be a demand upon his faith and +hope, an exercise of heart, a trial of patience. He had +left Ur and Charran behind, and come into the country +of which "the God of glory" had spoken to him, and +there he finds "the Canaanite." But there, too, he +finds the Lord. "And the Lord appeared unto Abram, +and said, Unto thy seed will I give this land." The +connection between the two statements is beautiful and +touching. "The Canaanite was then in the land," and +lest Abraham's eye should rest upon the Canaanite, the +present possessor of the land, Jehovah appears to him +as the One who was going to give the land to him and +to his seed forever. Thus Abraham was taken up +with the Lord, and not with the Canaanite. This is +full of instruction for us. The Canaanite in the land +is the expression of the power of Satan; but, instead +of being occupied with Satan's power to keep us out of +the inheritance, we are called to apprehend Christ's +power to bring us in. "We wrestle, not with flesh and<span class="pagenum"><a name="Page_136" id="Page_136">[136]</a></span> +blood, ... but with spiritual wickedness in the +heavenlies." The very sphere into which we are called is +the sphere of our conflict. Should this terrify us? By +no means. We have Christ there,—a victorious Christ, +in whom we are "more than conquerors." Hence, +instead of indulging "a spirit of fear," we cultivate a +spirit of worship. "And there builded he an <i>altar</i> unto +the Lord, who appeared unto him." "And he removed +from thence unto a mountain on the east of Bethel, and +pitched his <i>tent</i>." The altar and the tent give us the +two great features of Abraham's character. A worshipper +of God, a stranger in the world,—most blessed characteristics! +Having nothing on earth,—having our all +in God. Abraham had "not so much as to set his foot +upon;" but he had God to enjoy, and that was enough.</p> + +<p>However, faith has its trials, as well as its answers. +It is not to be imagined that the man of faith, having +pushed out from the shore of circumstances, finds it all +smooth and easy sailing. By no means. Again and +again he is called to encounter rough seas and stormy +skies; but it is all graciously designed to lead him into +deeper and more matured experience of what God is to +the heart that confides in him. Were the sky always +without a cloud and the ocean without a ripple, the +believer would not know so well the God with whom +he has to do; for, alas! we know how prone the heart +is to mistake the peace of circumstances for the peace +of God. When every thing is going on smoothly and +pleasantly, our property safe, our business prosperous, +our children and servants carrying themselves agreeably, +our residence comfortable, our health excellent, every +thing, in short, just to our mind, how apt we are to<span class="pagenum"><a name="Page_137" id="Page_137">[137]</a></span> +mistake the peace which reposes upon such circumstances +for that peace which flows from the realized +presence of Christ. The Lord knows this; and, therefore, +he comes in, in one way or another, and stirs up +the nest, that is, if we are found nestling in circumstances, +instead of in himself.</p> + +<p>But, again, we are frequently led to judge of the +rightness of a path by its exemption from trial, and +<i>vice versa</i>. This is a great mistake. The path of +obedience may often be found most trying to flesh and +blood. Thus, in Abraham's case, he was not only called +to encounter the Canaanite, in the place to which God +had called him, but there was also "a famine in the +land." Should he, therefore, have concluded that he +was not in his right place? Assuredly not. That +would have been to judge according to the sight of his +eyes, the very thing which faith never does. No doubt +it was a deep trial to the heart, an inexplicable puzzle +to nature; but to faith it was all plain and easy. +When Paul was called into Macedonia, almost the first +thing he had to encounter was the prison at Philippi. +This, to a heart out of communion, would have seemed +a death-blow to the entire mission. But Paul never +questioned the rightness of his position. He was +enabled to "sing praises" in the midst of it all, assured +that every thing was just as it should be: and so it was; +for in the prison of Philippi was one of God's vessels +of mercy, who could not, humanly speaking, have heard +the gospel, had not the preachers of it been thrust into +the very place where he was. The devil was made, in +spite of himself, the instrument of sending the gospel +to the ears of one of God's elect.<span class="pagenum"><a name="Page_138" id="Page_138">[138]</a></span></p> + +<p>Now, Abraham should have reasoned in the same +way, in reference to the famine. He was in the very +place in which God had set him; and, evidently, he +received no direction to leave it. True, the famine was +there; and, moreover, Egypt was at hand, offering +deliverance from pressure; still the path of God's servant +was plain. <i>It is better to starve in Canaan, if it +should be so, than live in luxury in Egypt.</i> It is better +far to suffer in God's path, than be at ease in Satan's. +It is better to be poor with Christ, than rich without +him. "Abraham had sheep, and oxen, and he asses, +and men servants, and maid servants, and she asses, and +camels." Substantial proofs, the natural heart would, +doubtless, say, of the rightness of his step, in going +down to Egypt. But, ah! he had no altar,—no communion. +Egypt was not the place of God's presence. +He lost more than he gained by going thither. This is +ever the case. Nothing can ever make up for the loss +of our communion with God. Exemption from temporary +pressure, and the accession of the greatest +wealth are but poor equivalents for what one loses by +diverging a hair's breadth from the straight path of +obedience. How many of us can add our amen to this! +How many, in order to avoid the trial and exercise +connected with God's path, have slipped aside into the +current of this present evil world, and thereby brought +leanness and barrenness, heaviness and gloom, into their +souls! It may be they have, to use the common phrase, +"made money," increased their store, obtained the +world's favor, been "entreated well" by its Pharaohs, +gotten a name and a position amongst men; but are +these a proper equivalent for joy in God, communion,<span class="pagenum"><a name="Page_139" id="Page_139">[139]</a></span> +liberty of heart, a pure, uncondemning conscience, a +thankful, worshipping spirit, vigorous testimony, and +effectual service? Alas, for the man that can think so! +And yet all the above incomparable blessings have been +often sold for a little ease, a little influence, a little +money.</p> + +<p>Christian reader, let us watch against the tendency +to slip aside from the narrow, yet safe, the <i>sometimes</i> +rough, yet <i>always</i> pleasant, path of simple, wholehearted +obedience. Let us keep guard—jealous, careful +guard—over "faith and a pure conscience," for which +nothing can compensate. Should trial come, let us, +instead of turning aside into Egypt, wait on God; and +thus the trial, instead of proving an occasion of stumbling, +will prove an opportunity for obedience. Let us, +when tempted to slip into the course of the world, remember +him "who gave himself for our sins, that he +might deliver us from this present evil world, according +to the will of God, and our Father." (Gal. i. 4.) If +such was his love for us, and such his sense of the +true character of this present world, that he gave himself, +in order to deliver us from it, shall we deny him +by plunging again into that from which his cross has +forever delivered us? May God Almighty forbid! +May he keep us in the hollow of his hand, and under +the shadow of his wings, until we see Jesus as he is, +and be like him, and with him forever.<span class="pagenum"><a name="Page_140" id="Page_140">[140]</a></span></p> + + + +<p><br /><br /></p> +<hr style="width: 25%;" /> +<p><br /><br /></p> +<h2><a name="CHAPTER_XIII" id="CHAPTER_XIII"></a>CHAPTER XIII.</h2> + + +<p>The opening of this chapter presents to us a subject +of immense interest to the heart,—namely, the true +character of divine restoration. When the child of God +has, in any way, declined in his spiritual condition, and +lost his communion, he is in great danger, when conscience +begins to work, of failing in the apprehension of +divine grace, and of stopping short of the proper mark +of divine restoration. Now, we know that God does +every thing in a way entirely worthy of himself. +Whether he creates, redeems, converts, restores, or +provides, he can only act like himself. What is +worthy of himself is, ever and only, his standard of +action. This is unspeakably happy for us, inasmuch as +we would ever seek to "limit the Holy One of Israel;" +and in nothing are we so prone to limit him as in his +restoring grace. In the case now before us, we see that +Abraham was not only delivered out of Egypt, but +brought back "unto the place where his tent had been +<i>at the beginning</i>, ... unto the place of the altar which +he had made there <i>at the first</i>: and there Abraham +called on the name of the Lord." Nothing can satisfy +God, in reference to a wanderer or backslider, but his +being entirely restored. We, in the self-righteousness +of our hearts, might imagine that such an one should +take a lower place than that which he had formerly +occupied; and so he should, were it a question of his +merit or his character; but, inasmuch as it is, altogether, +a question of grace, it is God's prerogative to<span class="pagenum"><a name="Page_141" id="Page_141">[141]</a></span> +fix the standard of restoration; and his standard is set +forth in the following passage: "If thou wilt return, +O Israel, return <i>to me</i>." It is thus that God restores, +and it would be unworthy of himself to do any thing +else. He will either not restore at all, or else restore +in such a way as to magnify and glorify the riches of +his grace. Thus, when the leper was brought back, he +was actually conducted "to the door of the tabernacle +of the congregation." When the prodigal returned, he +was set down at the table with the father. When Peter +was restored, he was able to stand before the men of +Israel and say, "ye denied the Holy One, and the Just,"—the +very thing which he had done himself, under the +most aggravated circumstances. In all these cases, and +many more which might be adduced, we see the perfectness +of God's restoration. He always brings the +soul back to himself, in the full power of grace and +the full confidence of faith. "If thou wilt return, return +<i>to me</i>." "Abraham came unto the place where his tent +had been at <i>the beginning</i>."</p> + +<p>Then, as to the moral effect of divine restoration, it +is most deeply practical. If legalism gets its answer in +the <i>character</i> of the restoration, antinomianism gets +its answer in the <i>effect</i> thereof. The restored soul +will have a very deep and keen sense of the evil from +which it has been delivered, and this will be evidenced +by a jealous, prayerful, holy, and circumspect spirit. +We are not restored in order that we may, the more +lightly, go and sin again, but rather that we may +"go and sin no more." The deeper my sense of the +<i>grace</i> of divine restoration, the deeper will be my +sense of the <i>holiness</i> of it also. This principle is<span class="pagenum"><a name="Page_142" id="Page_142">[142]</a></span> +taught and established throughout all scripture; but +especially in two well-known passages, namely, Psalms +xxiii. 3, and 1 John i. 9: "He restoreth my soul: <i>he +leadeth me in the paths of righteousness</i> for his name's +sake." And again: "If we confess our sins, he is +faithful and just to forgive us our sins, and to <i>cleanse +us from all unrighteousness</i>." The proper path for a +divinely-restored soul is "the path of righteousness." +In other words, having tasted divine grace we walk in +righteousness. To talk of grace, while walking in unrighteousness, +is, as the apostle says, to turn "the grace +of our God into lasciviousness." If "grace reigns +through righteousness unto eternal life," it also manifests +itself in righteousness, in the outflow of that life. +The grace that forgives us our sins, cleanses us from all +unrighteousness. Those things must never be separated. +When taken together, they furnish a triumphant answer +to the legalism and antinomianism of the human heart.</p> + +<p>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 God. +This is a very common case. If we look down along +the history of the people of God, we can easily see how +that, in every great movement produced by the Spirit of +God, certain individuals have attached themselves thereto +who were not personally participators of the power +which had produced the movement. Such persons go +on for a time, either as a dead weight upon the testimony,<span class="pagenum"><a name="Page_143" id="Page_143">[143]</a></span> +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 retarded him in +his movement, until death took him out of the way. +Lot followed him somewhat farther, until "the lusts of +other things" overpowered him, and he entirely broke +down.</p> + +<p>The same thing is observable in the great movement +of Israel out of Egypt. "A mixed multitude" followed +them, and caused much defilement, weakness, and +sorrow; for we read, in Numbers xi., "the mixed multitude +that was among them fell a lusting: and the +children of Israel <i>also</i> 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 God. I must realize the link between me and the +living God. 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. God 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 God hath dealt<span class="pagenum"><a name="Page_144" id="Page_144">[144]</a></span> +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.</p> + +<p>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 God; 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 God. These are serious +inquiries. It is, no doubt, a happy privilege to enjoy +the fellowship of our brethren; but if we are propped +up by them, we shall soon make shipwreck. 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, assumption, and<span class="pagenum"><a name="Page_145" id="Page_145">[145]</a></span> +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 God had not reached his heart, +nor the inheritance of God filled his vision. Solemn +thought! may we ponder it deeply! Blessed be God, +there is a path for each of his servants, along which +shines 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 God."</p> + +<p>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 assuredly 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 <i>ostensible</i> 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<span class="pagenum"><a name="Page_146" id="Page_146">[146]</a></span> +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 +<i>real</i> cause lies underneath, far away, it may be, from +common observation, in the hidden chambers of the +heart's affections and desires, where <i>the world</i>, 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.</p> + +<p>Thus it is always: controversies and divisions arise +in the Church of God, 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 <i>would be</i> reached by some <i>route</i> 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: assuredly they are. To +see brethren contending in the very presence of "the<span class="pagenum"><a name="Page_147" id="Page_147">[147]</a></span> +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 God'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 God to choose for him. This was heavenly wisdom. +This is what faith ever does: it allows God to fix its +inheritance, as it also allows him to make it good. It +is always satisfied with the portion which God 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 God +casts them there.</p> + +<p>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<span class="pagenum"><a name="Page_148" id="Page_148">[148]</a></span> +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.</p> + +<p>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 "<i>wicked</i>." Its future destiny +was "<i>judgment</i>,"—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 God did; and had Lot allowed God 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 God. His eye rested +on the "well-watered plains," and his heart was attracted +by them. "He pitched his tent <i>toward</i> 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.</p> + +<p>"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<span class="pagenum"><a name="Page_149" id="Page_149">[149]</a></span> +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 God, and lean on him, +are, by his grace, sustained. "Their path is as the +shining light, which shineth 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 +passage; 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 God, 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<span class="pagenum"><a name="Page_150" id="Page_150">[150]</a></span> +many Christians set out on some special course of service +or testimony, under the impression that they are +called of God 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 God, 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 God'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 <i>learn</i> our +folly, but to <i>exhibit</i> it.</p> + +<p>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. God forbid. +This would be the most egregious folly and empty +conceit. It is a teacher's business to set forth God'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 God from Ur to +Canaan, and hence, God led him forth on the way.<span class="pagenum"><a name="Page_151" id="Page_151">[151]</a></span> +When Abraham tarried at Charran, God 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 <i>thou hast laid up</i> 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 <i>his tent</i> and came and dwelt in the plain of +Mamre, which is in Hebron, and built there <i>an altar</i> +unto the Lord." Lot might choose Sodom; but as for +Abraham, he sought and found his all in God. 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 worship of God, 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."</p> + + + +<p><br /><br /></p> +<hr style="width: 25%;" /> +<p><br /><br /></p> +<h2><a name="CHAPTER_XIV" id="CHAPTER_XIV"></a>CHAPTER XIV.</h2> + + +<p>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 +God can occupy himself with the movements of "kings +and their armies," when such movements are in anywise +connected with the people of God. In the present case,<span class="pagenum"><a name="Page_152" id="Page_152">[152]</a></span> +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.</p> + +<p>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 circumstances; but if +we abandon our high and holy position as those whose +"citizenship is in heaven," and seek a name, a place, +and a portion in the earth, we must expect to participate +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 God 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 +God formed any part of his object in "pitching his<span class="pagenum"><a name="Page_153" id="Page_153">[153]</a></span> +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.</p> + +<p>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 assuredly +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 astonishing 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<span class="pagenum"><a name="Page_154" id="Page_154">[154]</a></span> +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?</p> + +<p>But be it remembered that genuine separation from +the world can only be the result of communion with +God. I may seclude myself from the world, and constitute +myself the centre of my being, like a monk or +a cynic; but separation to God 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 God +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 <i>his brother</i> 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<span class="pagenum"><a name="Page_155" id="Page_155">[155]</a></span> +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, <i>Abraham's brother's son</i>," +yet in verse 14 we read, "when Abram heard that <i>his +brother</i> 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 +shivers 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.</p> + +<p>However, the man of faith is not exempt from the +assaults 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<span class="pagenum"><a name="Page_156" id="Page_156">[156]</a></span> +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 God. And he +blessed him, and said, Blessed be Abram of the most +high God, possessor of heaven and earth; and blessed +be the most high God, 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.</p> + +<p>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.</p> + +<p>It is peculiarly sweet to observe the manner in which +Melchizedek introduces God to the thoughts of Abraham. +He calls him "the most high God, possessor of +heaven and earth;" and not only so, but pronounces +Abraham "blessed" of that same God. This was +effectually preparing him for the king of Sodom. A +man who was "blessed" of God 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<span class="pagenum"><a name="Page_157" id="Page_157">[157]</a></span> +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 God, 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.</p> + +<p>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 God, 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 shield. 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<span class="pagenum"><a name="Page_158" id="Page_158">[158]</a></span> +flesh, and the devil." May the Lord keep our hearts +true to himself in the midst of the ensnaring scene +around us.</p> + + + +<p><br /><br /></p> +<hr style="width: 25%;" /> +<p><br /><br /></p> +<h2><a name="CHAPTER_XV" id="CHAPTER_XV"></a>CHAPTER XV.</h2> + + +<p>"After these things, the word of the Lord came unto +Abram in a vision, saying, Fear not, Abram. I am thy +shield, 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 shield, +than to take refuge beneath the patronage of the king +of Sodom; and to be anticipating 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 "shield," 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 shield which covers the weakest believer in Jesus.</p> + +<p>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 God, and +the accomplished atonement of Christ. The present<span class="pagenum"><a name="Page_159" id="Page_159">[159]</a></span> +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 "shield" 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 "shield 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.</p> + +<p>In it we have unfolded to us the two great principles +of sonship and heirship. "And Abram said, Lord God, +what wilt thou give me, seeing I go <i>childless</i>, and the +steward of my house is this Eliezer of Damascus? +And Abram said, Behold, thou hast given to me no +<i>seed</i>: and lo, one born in my house is mine <i>heir</i>." +Abraham desired a son, for he knew upon divine +authority that his "seed" should inherit the land. +(Chap. xiii. 15.) Sonship and heirship are inseparably +connected in the thoughts of God. "He that shall come +forth out of thine own bowels shall be thine heir." +Sonship is the proper basis of every thing; and moreover +it is the result of God's sovereign counsel and +operation, as we read in James, "of his own will begat +he us." Finally, it is founded upon God's eternal principle +of resurrection. How else could it be? Abraham's +body was "dead;" wherefore, in his case, as in every<span class="pagenum"><a name="Page_160" id="Page_160">[160]</a></span> +other, sonship must be in the power of resurrection. +Nature is dead, and can neither beget nor conceive +aught for God. 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 "<i>death</i>." But Jehovah +is the God of resurrection, and, therefore, a "dead +body" was the very thing for him to act upon. Had +nature not been dead, God should have put it to death +ere he could fully show himself. The most suitable +theatre for the living God is that from which nature, +with all its boasted powers and empty pretensions, has +been totally expelled by the sentence of death. Wherefore, +God'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 God 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.</p> + +<p>"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? Assuredly not. Well, then, if he cannot do<span class="pagenum"><a name="Page_161" id="Page_161">[161]</a></span> +so, he cannot work out righteousness, nor establish +himself in the relation of sonship. "God is not the +God 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, +God 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.</p> + +<p>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, <i>if we believe on him that raised up Jesus our +Lord from the dead</i>." Here the God 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 God; 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-shore +are but feeble figures indeed; for what natural object +could possibly illustrate the effect of that power which +can raise the dead?</p> + +<p>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<span class="pagenum"><a name="Page_162" id="Page_162">[162]</a></span> +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 God, 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 space between those +extreme points. There can be nothing higher than the +bosom of God,—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 constitutes the imperishable +basis on which God'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, +constitutes him a son. He is quickened out of the +grave of Christ; as we read, "and you, being dead in +your sins, and the uncircumcision of your flesh, hath he +quickened together with him, having forgiven you all +trespasses." (Col. ii. 13.)<span class="pagenum"><a name="Page_163" id="Page_163">[163]</a></span></p> + +<p>Hence, therefore, sonship, being founded on resurrection, +stands connected with perfect justification,—perfect +righteousness,—perfect freedom from every thing +which could, in any wise, be against us. God 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 <i>his</i> 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. God, 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 fellowship with himself. From all this, +it follows, that our sonship, 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<span class="pagenum"><a name="Page_164" id="Page_164">[164]</a></span> +the sand on the sea-shore. It is all of God. God the +Father drew the plan, God the Son laid the foundation, +and God the Holy Ghost raises the superstructure; +and on this superstructure appears the inscription, +"<span class="smcap">Through grace, by faith, without works of law</span>."</p> + +<p>But, then, our chapter opens another most important +subject to our view, namely, <i>heirship</i>. The question of +sonship 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 heirship, and the peculiar +path along which the chosen heirs are to travel +ere they reach the promised inheritance. "If children, +then heirs, heirs of God, and joint-heirs with Christ; +if so be that we <i>suffer</i> with him, that we may be also +glorified together." Our way to the kingdom lies +through suffering, affliction, and tribulation; but, thank +God, we can, by faith, say, "the <i>sufferings</i> 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 <i>light affliction</i>, which is but for a moment, +worketh out for us a far more exceeding and eternal +weight of glory." Finally, "we glory in <i>tribulation</i>, +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 companionship 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.<span class="pagenum"><a name="Page_165" id="Page_165">[165]</a></span></p> + +<p>But let it be remembered that the suffering of which +the joint-heirs participate 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 <i>once</i> suffered for sins," +and that "once," was on the tree and <i>nowhere else</i>. +He never suffered for sins before, and he never can +suffer for sins again. "<i>Once</i>, 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 <i>once</i> +offered."</p> + +<p>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 associated with +him. In the former, I say, he stood alone, for who +could have stood with him? He bore the wrath of +God 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. +<i>With</i> this we had nothing to do, though <i>to</i> 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 associates us with +him. He uttered the <i>cry</i> alone; he sings the "<i>new +song</i>" in company. (Ps. xl. 2, 3.)</p> + +<p>Now, the question is, Shall we refuse to suffer from +the hand of man <i>with him</i> who suffered from the hand +of God <i>for us</i>? That it is, in a certain sense, a question<span class="pagenum"><a name="Page_166" id="Page_166">[166]</a></span> +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 sonship. 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 God's eternal +counsel. This can never be touched. We do not reach +the <i>family</i> through suffering. The apostle does not say, +"that ye may be counted worthy of the <i>family</i> of God +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 <i>to</i> him, the +more we shall suffer <i>with</i> him; and the deeper our fellowship +with him in the suffering, the deeper will be our +fellowship in the glory. There is a difference between +the <i>house</i> 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 assigned 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 relationship 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 relationship 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 illustration of the<span class="pagenum"><a name="Page_167" id="Page_167">[167]</a></span> +idea of capacity in the Father's house, and assigned +position in the kingdom of the Son.</p> + +<p>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 <i>it is given</i>, 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 sonship; 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.</p> + +<p>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 assured that the road to the kingdom is +not enlightened by the sunshine of this world's favor, +nor strewed with the roses of its prosperity. If a<span class="pagenum"><a name="Page_168" id="Page_168">[168]</a></span> +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, "God +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 companionship 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.</p> + +<p>The subject of heirship 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 <i>when the sun +was going down</i>, a deep sleep fell upon Abram; and, lo,<span class="pagenum"><a name="Page_169" id="Page_169">[169]</a></span> +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 pass, that <i>when the +sun went down</i>, and it was dark, behold, a smoking +furnace, and a burning lamp that passed between those +pieces."</p> + +<p>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 +passing through the smoking furnace. (See Deut. iv. 20; +1 Kings viii. 51; Isaiah xlviii. 10.)</p> + +<p>Then, in the burning lamp, we have those points in +Israel's eventful history at which Jehovah graciously +appeared for their relief, such as their deliverance from +Egypt, by the hand of Moses; their deliverance from +under the power of the kings of Canaan, by the ministry +of the various judges; their return from Babylon, by +the decree of Cyrus; and their final deliverance, when +Christ shall appear in his glory. The inheritance must +be reached through the furnace; and the darker the +smoke of the furnace, the brighter and more cheering +will be the lamp of God's salvation.</p> + +<p>Nor is this principle confined merely to the people of<span class="pagenum"><a name="Page_170" id="Page_170">[170]</a></span> +God as a whole; it applies just as fully to individuals. +All who have ever reached a position of eminence as +<i>servants</i>, have endured the furnace before they enjoyed +the lamp. "An horror of great darkness" passed across +the spirit of Abraham. Jacob had to endure twenty-one +years of sore hardship, in the house of Laban. +Joseph found his furnace of affliction in the dungeons of +Egypt. Moses spent forty years in the desert. Thus +it must be with all God's <i>servants</i>. They must be +"tried" first, that, being found "faithful," they may be +"put into the ministry." God's principle, in reference +to those who serve him, is expressed in those words of +St. Paul, "not a novice, lest being lifted up with +pride, he fall into the condemnation of the devil." +(1 Tim. iii. 6.)</p> + +<p>It is one thing to be <i>a child of God</i>; it is quite +another to be <i>a servant of Christ</i>. I may love my +child very much, yet, if I set him to work in my garden, +he may do more harm than good. Why? Is it +because he is not a dear child? No; but because he is +not a practised servant. This makes all the difference. +Relationship and office are distinct things. Not one of +the Queen's children is at present capable of being her +prime minister. It is not that all God's children have +not something to do, something to suffer, something to +learn. Undoubtedly they have; yet it ever holds good +that <i>public service</i> and <i>private discipline</i> are intimately +connected in the ways of God. One who comes forward +much in public will need that chastened spirit, +that matured judgment, that subdued and mortified +mind, that broken will, that mellow tone, which are the +sure and beautiful result of God's secret discipline; and<span class="pagenum"><a name="Page_171" id="Page_171">[171]</a></span> +it will generally be found that those who take a +prominent place without more or less of the above +moral qualifications, will sooner or later break down.</p> + +<p>Lord Jesus, keep thy feeble servants very near unto +thine own most blessed person, and in the hollow of +thine hand!</p> + + + +<p><br /><br /></p> +<hr style="width: 25%;" /> +<p><br /><br /></p> +<h2><a name="CHAPTER_XVI" id="CHAPTER_XVI"></a>CHAPTER XVI.</h2> + + +<p>Here we find unbelief casting its dark shadow across +the spirit of Abraham, and again turning him aside for +a season from the path of simple, happy confidence in +God. "And Sarai said unto Abram, Behold the Lord +hath restrained me from bearing." These words bespeak +the usual impatience of unbelief; and Abram should +have treated them accordingly, and waited patiently on +the Lord for the accomplishment of his gracious +promise. The poor heart naturally prefers any thing to +the attitude of <i>waiting</i>. It will turn to any expedient, +any scheme, any resource, rather than be kept in +that posture. It is one thing to believe a promise at +the first, and quite another thing to wait quietly for the +accomplishment thereof. We can see this distinction +constantly exemplified in a child. If I promise my +child any thing, he has no idea of doubting my word; +but yet, I can detect the greatest possible restlessness +and impatience in reference to the time and manner of +accomplishment. And cannot the wisest sage find a +true mirror in which to see himself reflected in the conduct<span class="pagenum"><a name="Page_172" id="Page_172">[172]</a></span> +of a child? Truly so. Abraham exhibits faith, +in Chapter xv. and yet he fails in patience in Chapter +xvi. Hence the force and beauty of the apostle's word, +in Hebrews vi. "followers of them who through <i>faith +and patience</i> inherit the promises." God makes a +promise: faith believes it; hope anticipates it; patience +<i>waits</i> quietly for it.</p> + +<p>There is such a thing in the commercial world as +"the present worth" of a bill or promissory note; for if +men are called upon to wait for their money, they must +be paid for waiting. Now, in faith's world, there is +such a thing as the <i>present</i> worth of God's promise; and +the scale by which that worth is regulated is the +heart's experimental knowledge of God; for according +to my estimate of God, will be my estimate of his +promise; and moreover, the subdued and patient spirit +finds its rich and full reward in waiting upon him for +the accomplishment of all that he has promised.</p> + +<p>However, as to Sarah, the real amount of her word to +Abraham is this, "The Lord has failed me; it may be, +my Egyptian maid will prove a resource for me." Any +thing but God for a heart under the influence of unbelief. +It is often truly marvellous to observe the trifles to +which we will betake ourselves when once we have +lost the sense of God's nearness, his infallible faithfulness, +and unfailing sufficiency. We lose that calm and +well-balanced condition of soul so essential to the +proper testimony of the man of faith; and, just like +other people, betake ourselves to any or every expedient, +in order to reach the wished-for end, and call that "a +laudable use of means."</p> + +<p>But it is a bitter thing to take ourselves out of the<span class="pagenum"><a name="Page_173" id="Page_173">[173]</a></span> +place of absolute dependence upon God. The consequences +must be disastrous. Had Sarah said, "Nature +has failed me, but God is my resource," how different it +would have been! This would have been her proper +ground; for nature really had failed her. But then it +was nature in one shape, and therefore she wished to +try nature in another. She had not learnt to look away +from nature in every shape. In the judgment of God +and of faith, nature in Hagar was no better than nature +in Sarah. Nature, whether young or old, is alike to +God; and, therefore, alike to faith; but, ah! we are only +in the power of this truth when we are experimentally +finding our living centre in God himself. When the +eye is taken off that glorious Being, we are ready for +the meanest device of unbelief. It is only when we are +consciously leaning on the only true, the only wise, the +living God, that we are enabled to look away from every +creature stream. It is not that we shall despise God's +instrumentality. By no means. To do so would be +recklessness and not faith. Faith values the instrument, +not because of itself, but because of him who +uses it. Unbelief looks only at the instrument, and +judges of the success of a matter by the apparent +efficiency thereof, instead of by the sufficiency of him +who, in grace, uses it. Like Saul, who, when he looked +at David, and then looked at the Philistine, said, "Thou +art not able to go against this Philistine to fight with +him; for thou art but a youth." Yet the question in +David's heart was, not as to whether he was able, but +whether Jehovah was able.</p> + +<p>The path of faith is a very simple and a very narrow +one. It neither deifies the means on the one hand,<span class="pagenum"><a name="Page_174" id="Page_174">[174]</a></span> +nor despises it on the other. It simply values it, so far +as it is evidently God's means, and no further. There +is a vast difference between God's using the creature to +minister to me, and my using it to shut him out. +This difference is not sufficiently attended to. God used +the ravens to minister to Elijah, but Elijah did not use +them to exclude God. If the heart be really trusting +in God, it will not trouble itself about his means. It +waits on him, in the sweet assurance that by what +means soever he pleases, he will bless, he will minister, +he will provide.</p> + +<p>Now, in the case before us, in this chapter, it is +evident that Hagar was not God's instrument for the +accomplishment of his promise to Abraham. He had +promised a son, no doubt, but he had not said that this +son should be Hagar's; and, in point of fact, we find +from the narrative, that both Abraham and Sarah +"multiplied their sorrow," by having recourse to +Hagar; for "when she saw that she had conceived, +her mistress was despised in her eyes." This was but +the beginning of those multiplied sorrows which flowed +from hastening after nature's resources. Sarah's dignity +was trampled down by an Egyptian bond-woman, +and she found herself in the place of weakness and +contempt. The only true place of dignity and power +is the place of felt weakness and dependence. There +is no one so entirely independent of all around as +the man who is really walking by faith, and waiting +only upon God; but the moment a child of God +makes himself a debtor to nature or the world, he +loses his dignity, and will speedily be made to feel his +loss. It is no easy task to estimate the loss sustained<span class="pagenum"><a name="Page_175" id="Page_175">[175]</a></span> +by diverging, in the smallest measure, from the path of +faith. No doubt, all those who walk in that path will +find trial and exercise; but one thing is certain, that +the blessings and joys which peculiarly belong to them +are infinitely more than a counterpoise; whereas, when +they turn aside, they have to encounter far deeper trial, +and naught but that.</p> + +<p>"And Sarai said, My wrong be <i>upon thee</i>." When +we act wrong, we are ofttimes prone to lay the blame +on some one else. Sarah was only reaping the fruit of +her own proposal, and yet she says to Abraham, "My +wrong be upon thee;" and then, with Abraham's permission, +she seeks to get rid of the trial which her own +impatience had brought upon her. "But Abram said +unto Sarai, Behold thy maid is in thy hand; do to her +as it pleaseth thee. And when Sarai dealt hardly with +her, she fled from her face." This will not do. "The +bond-woman" cannot be got rid of by hard treatment. +When we make mistakes, and find ourselves called upon +to encounter the results thereof, we cannot counteract +those results by carrying ourselves with a high hand. +We frequently try this method, but we are sure to make +matters worse thereby. If we have done wrong, we +should humble ourselves and confess the wrong, and +wait on God for deliverance. But there was nothing +like this manifested in Sarah's case. Quite the reverse. +There is no sense of having done wrong; and, so far +from waiting on God for deliverance, she seeks to deliver +herself in her own way. However, it will always +be found that every effort which we make to rectify our +errors, previous to the full confession thereof, only tends +to render our path more difficult. Thus Hagar had to<span class="pagenum"><a name="Page_176" id="Page_176">[176]</a></span> +return, and give birth to her son, which son proved to +be not the child of promise at all, but a very great +trial to Abraham and his house, as we shall see in the +sequel.</p> + +<p>Now, we should view all this in a double aspect; +first, as teaching us a direct practical principle of much +value; and secondly, in a doctrinal point of view. And, +first, as to the direct, practical teaching, we may learn +that when, through the unbelief of our hearts, we make +mistakes, it is not all in a moment, nor yet by our own +devices, we can remedy them. Things must take their +course. "Whatsoever a man soweth that shall he also +reap. For he that soweth to his flesh shall of the flesh +reap corruption; but he that soweth to the Spirit, shall +of the Spirit reap life everlasting." This is an unalterable +principle, meeting us again and again on the page +of inspiration, and also on the page of our personal +history. Grace forgives the sin and restores the soul, +but that which is sown must be reaped. Abraham and +Sarah had to endure the presence of the bond-woman +and her son for a number of years, and then get rid of +them in God's way. There is peculiar blessedness in +leaving ourselves in God's hands. Had Abraham and +Sarah done so on the present occasion, they would never +have been troubled with the presence of the bond-woman +and her son; but, having made themselves debtors to +nature, they had to endure the consequences. But, +alas! we are often "like a bullock unaccustomed to the +yoke," when it would be our exceeding comfort to +"behave and quiet ourselves as a child that is weaned +of his mother." No two figures can be more opposite +than a stubborn bullock and a weaned child. The<span class="pagenum"><a name="Page_177" id="Page_177">[177]</a></span> +former represents a person senselessly struggling under +the yoke of circumstances, and rendering his yoke all +the more galling by his efforts to get rid of it; the +latter represents one meekly bowing his head to every +thing, and rendering his portion all the sweeter by entire +subjection of spirit.</p> + +<p>And now, as to the doctrinal view of this chapter. +We are authorized to look at Hagar and her son, as +figures of the covenant of works, and all who are thereby +brought into bondage. (See Gal. iv. 22-25.) "The +flesh" is, in this important passage, contrasted with +"promise;" and thus we not only get the divine idea as +to what the term "flesh" implies, but also as to Abraham's +effort to obtain the seed by means of Hagar, +instead of resting in God's "promise." The two covenants +are allegorized by Hagar and Sarah, and are +diametrically opposite the one to the other. The one +gendering to bondage, inasmuch as it raised the question +as to man's competency "to do" and "not to do," +and made life entirely dependent upon that competency. +"The man that doeth these things shall live in them." +This was the Hagar-covenant. But the Sarah-covenant +reveals God as the God of promise, which promise is +entirely independent of man, and founded upon God's +willingness and ability to fulfil it. When God makes a +promise there is no "if" attached thereto. He makes +it unconditionally, and is resolved to fulfil it; and faith +rests in him in perfect liberty of heart. It needs no +effort of nature to reach the accomplishment of a divine +promise. Here was, precisely, where Abraham and +Sarah failed. They made an effort of nature to reach +a certain end, which end was absolutely secured by a<span class="pagenum"><a name="Page_178" id="Page_178">[178]</a></span> +promise of God. This is the grand mistake of unbelief. +By its restless activity, it raises a hazy mist around the +soul, which hinders the beams of the divine glory from +reaching it. "He could there do no mighty works, +because of their unbelief." One great characteristic +virtue of faith is, that it ever leaves the platform clear +for God to show himself; and truly, when he shows +himself, man must take the place of a happy worshipper.</p> + +<p>The error into which the Galatians allowed themselves +to be drawn, was the addition of something of nature +to what Christ had already accomplished for them by +the cross. The gospel which had been preached to them +and which they had received, was the simple presentation +of God's absolute, unqualified, and unconditional, grace. +"Jesus Christ had been evidently set forth crucified +among them." This was not merely promise divinely +made, but promise divinely and most gloriously accomplished. +A crucified Christ settled every thing in reference +both to God's claims and man's necessities. But +the false teachers upset all this, or sought to upset it, +by saying, "Except ye be circumcised after the manner +of Moses, ye cannot be saved." This, as the apostle +teaches them, was in reality "making Christ of none +effect." Christ must either be a <i>whole</i> Saviour, or <i>no</i> +Saviour at all. The moment a man says, "Except <i>ye</i> +be this or that, ye cannot be saved," he totally subverts +Christianity; for in Christianity I find God coming +down to me <i>just as I am</i>, a lost, guilty, self-destroyed +sinner; and coming moreover with a full remission of +<i>all</i> my sins, and a full salvation from my lost estate, all +perfectly wrought by himself on the cross.<span class="pagenum"><a name="Page_179" id="Page_179">[179]</a></span></p> + +<p>Hence, therefore, a man who tells me, "You must be +so and so, in order to be saved," robs the cross of all its +glory, and robs me of all my peace. If salvation +depends upon our being or doing aught, we shall +inevitably be lost. Thank God it does not; for the +great fundamental principle of the gospel is, that God +is ALL,—man is NOTHING. It is not a mixture of +God and man. It is all of God. The peace of the +gospel does not repose in part on Christ's work, and +in part on man's work; it reposes <i>wholly</i> on Christ's +work, because that work is perfect,—perfect forever; +and it renders all who put their trust in it as perfect as +itself.</p> + +<p>Under the law, God as it were stood still to see +what man could do; but in the gospel God is seen +acting, and as for man, he has but to "stand still and +see the salvation of God." This being so, the inspired +apostle hesitates not to say to the Galatians, "Christ is +become of no effect unto you; whosoever of you are +justified by law (εν νομω), ye are fallen from grace." +If man has any thing to do in the matter, God is shut +out; and if God is shut out, there can be no salvation, +for it is impossible that man can work out a salvation +by that which proves him a lost creature; and then if +it be a question of <i>grace</i>, it must be all grace. It +cannot be half grace, half law. The two covenants are +perfectly distinct. It cannot be half Sarah and half +Hagar. It must be either the one or the other. If it +be Hagar, God has nothing to do with it; and if it be +Sarah, man has nothing to do with it. Thus it stands +throughout. The law addresses man, tests him, sees +what he is really worth, proves him a ruin, and puts<span class="pagenum"><a name="Page_180" id="Page_180">[180]</a></span> +him under the curse; and not only puts him under it, +but keeps him there so long as he is occupied with it,—so +long as he is alive. "The law hath dominion over +a man so long as he liveth;" but when he is dead, its +dominion necessarily ceases so far as he is concerned, +though it still remains in full force to curse every <i>living</i> +man.</p> + +<p>The gospel, on the contrary, assuming man to be lost, +ruined, dead, reveals God as he is,—the Saviour of the +lost,—the Pardoner of the guilty,—the Quickener of the +dead. It reveals him, not as exacting aught from man, +(for what could be expected from one who has died a +bankrupt?) but as exhibiting his own independent +grace in redemption. This makes a material difference +and will account for the extraordinary strength of the +language employed in the Epistle to the Galatians: "I +marvel"—"Who hath bewitched you?"—"I am afraid +of you"—"I stand in doubt of you"—"I would they +were even cut off that trouble you." This is the +language of the Holy Ghost, who knows the value of +a full Christ and a full salvation; and who also knows +how essential the knowledge of both is to a lost sinner. +We have no such language as this in any other epistle; +not even in that to the Corinthians, although there were +some of the grossest disorders to be corrected amongst +them. All human failure and error can be corrected by +bringing in God's grace; but the Galatians, like Abraham +in this chapter, were going away from God, and +returning to the flesh. What remedy could be devised +for this? How can you correct an error which consists +in departing from that which alone can correct any thing? +To fall from grace, is to get back under the law, from<span class="pagenum"><a name="Page_181" id="Page_181">[181]</a></span> +which nothing can ever be reaped but "the <span class="smcap">CURSE</span>." +May the Lord establish our hearts in his own most +excellent grace!</p> + + + +<p><br /><br /></p> +<hr style="width: 25%;" /> +<p><br /><br /></p> +<h2><a name="CHAPTER_XVII" id="CHAPTER_XVII"></a>CHAPTER XVII.</h2> + + +<p>Here we have God's remedy for Abraham's failure +set before us. "And when Abram was ninety years +old and nine, the Lord appeared unto Abram, and said +unto him, <i>I am the Almighty God</i>: walk before <i>me</i>, +and be thou <i>perfect</i>."<a name="FNanchor_15_15" id="FNanchor_15_15"></a><a href="#Footnote_15_15" class="fnanchor">[15]</a> This is a most comprehensive +verse. It is very evident that Abraham had not been +walking before the Almighty God when he adopted +Sarah's expedient in reference to Hagar. It is faith +alone that can enable a man to walk up and down +before an Almighty One. Unbelief will ever be thrusting +in something of self, something of circumstances, +second causes, and the like, and thus the soul is robbed +of the joy and peace, the calm elevation, and holy independence, +which flow from leaning upon the arm of +One who can do every thing. I believe we deeply need +to ponder this. God is not such an abiding reality to +our souls as he ought to be, or as he would be, were +we walking in more simple faith and dependence.</p> +<p><span class="pagenum"><a name="Page_184" id="Page_184">[184]</a></span></p><p><span class="pagenum"><a name="Page_183" id="Page_183">[183]</a></span></p><p><span class="pagenum"><a name="Page_182" id="Page_182">[182]</a></span></p> +<p>"Walk before <i>me</i>." This is true power. To walk +thus, implies our having nothing whatever before our +hearts save God himself. If I am founding my expectation +upon men and things, I am not walking before +God, but before men and things. It is of the +utmost importance to ascertain who or what I have +before me as an object. To what am I looking? On +whom or what am I leaning, at this moment? Does +God <i>entirely</i> fill my future? Have men or circumstances +aught to do therein? Is there any space allotted +to the creature? The only way in which to get above +the world is to walk by faith, because faith so completely +fills the scene with God, that there is no room +for the creature,—no room for the world. If God fills +up my entire range of vision, I can see nothing else; +and then I am able to say with the Psalmist, "My soul, +wait thou <i>only</i> upon God; for my expectation is from +him. He <i>only</i> is my rock and my salvation: he is my +defence, I shall not be moved." (Ps. lxii. 5, 6.) This +word "only" is deeply searching. Nature cannot say +this. Not that it will, save when under the direct +influence of a daring and blasphemous skepticism, +formally shut out God altogether; but it, assuredly, +cannot say, "<i>He only</i>."</p> + +<p>Now, it is well to see that, as in the matter of salvation, +so in all the details of actual life, from day to day, +God will not share his glory with the creature. From +first to last, it must be "he only;" and this, too, in +reality. It will not do to have the language of dependence +upon God on our lips, while our hearts are really +leaning on some creature resource. God will make all +this fully manifest; he will test the heart; he will +put faith into the furnace. "Walk before me, and be<span class="pagenum"><a name="Page_185" id="Page_185">[185]</a></span> +thou perfect." Thus it is we reach the proper point. +When the soul is enabled, by grace, to get rid of all its +fondly-cherished creature expectations, then, and only +then, it is prepared to let God act; and when he acts +all must be well. He will not leave any thing undone. +He will perfectly settle every thing on behalf of those +who simply put their trust in him. When unerring +wisdom, omnipotent power, and infinite love combine, +the confiding heart may enjoy unruffled repose. Unless +we can find some circumstance too big or too little +for "the Almighty God," we have no proper base on +which to found a single anxious thought. This is an +amazing truth, and one eminently calculated to put all +who believe it into the blessed position in which we +find Abraham in this chapter. When God had, in +effect, said to him, "Leave <i>all</i> to me and I will settle it +for you, beyond your utmost desires and expectations; +the seed and the inheritance, and every thing pertaining +thereto, will be fully and everlastingly settled, according +to the covenant of the Almighty God,"—then "<i>Abram +fell on his face</i>." Truly blessed attitude! the only proper +one for a thoroughly empty, feeble, and unprofitable +sinner to occupy in the presence of the living God, the +Creator of heaven and earth, the possessor of all things, +"the Almighty God."</p> + +<p>"And God talked with him." It is when man is in +the dust that God can talk to him in grace. Abraham's +posture here is the beautiful expression of entire +prostration, in the presence of God, in the sense of utter +weakness and nothingness. And this, be it observed, +is the sure precursor of God's revelation of himself. +It is when the creature is laid low that God can show<span class="pagenum"><a name="Page_186" id="Page_186">[186]</a></span> +himself in the unclouded effulgence of what he is. +He will not give his glory to another. He can reveal +himself, and allow man to worship in view of that +revelation; but until the sinner takes his proper place, +there can be no unfolding of the divine character. How +different is Abraham's attitude in this and the preceding +chapter! There, he had nature before him; here, +he has the Almighty God. There, he was an actor; +here, he is a worshipper. There, he was betaking himself +to his own and Sarah's contrivance; here, he leaves +himself and his circumstances, his present and his +future, in God's hands, and allows him to act in him, +for him, and through him. Hence, God can say, "I +will make"—"I will establish"—"I will give"—"I +will bless." In a word, it is all God and his actings; +and this is real rest for the poor heart that has learnt +any thing of itself.</p> + +<p>The covenant of circumcision is now introduced. +Every member of the household of faith must bear in +his body the seal of that covenant. There must be no +exception. "He that is born in thy house, and he that +is bought with thy money, must needs be circumcised: +and my covenant shall be in your flesh, for an everlasting +covenant. And the uncircumcised man-child, +whose flesh of his foreskin is not circumcised, that soul +shall be cut off from his people: he hath broken my +covenant." We are taught in Romans iv., that circumcision +was "a seal of the righteousness of faith." +"Abraham believed God, and it was counted unto him +for righteousness." Being thus counted righteous, God +set his "seal" upon him.</p> + +<p>The seal with which the believer is now sealed is not<span class="pagenum"><a name="Page_187" id="Page_187">[187]</a></span> +a mark in the flesh, but "that Holy Spirit of promise, +whereby he is sealed unto the day of redemption." +This is founded upon his everlasting connection with +Christ, and his perfect identification with him, in +death and resurrection; as we read, in Colossians, "And +ye are complete in him, which is the head of all principality +and power. In whom also ye are <i>circumcised</i> +with the circumcision made without hands, in putting +off the body of the sins of the flesh, by the circumcision +of Christ; buried with him in baptism, wherein also +ye are risen with him, through the faith of the operation +of God who hath raised him from the dead. And you, +being dead in your sins and the uncircumcision of your +flesh, hath he quickened together with him, having forgiven +you all trespasses." This is a most glorious +passage, unfolding to us the true idea of what circumcision +was meant to typify. Every believer belongs to +"the circumcision" in virtue of his living association +with him who, by his cross, has forever abolished +every thing that stood in the way of his church's perfect +justification. There was not a speck of sin on the +conscience, nor a principle of sin in the nature of his +people, for which Christ was not judged on the cross; +and they are now looked upon as having died with +Christ, lain in the grave with Christ, been raised with +Christ, perfectly accepted in him,—their sins, their iniquities, +their transgressions, their enmity, their uncircumcision, +having been entirely put away by the cross. +The sentence of death has been written on the flesh; but +the believer is in possession of a new life, in union with +his risen Head in glory.</p> + +<p>The apostle in the above passage teaches that the<span class="pagenum"><a name="Page_188" id="Page_188">[188]</a></span> +Church was quickened out of the grave of Christ; and +moreover, that the forgiveness of all her trespasses is +as complete, and as entirely the work of God, as was +the raising of Christ from the dead; and this latter, +we know, was the result of "God's mighty power," or, +as it may be rendered, "according to the energy of the +might of his power" (Eph. i. 19),—a truly wonderful +expression, calculated to set forth the magnitude and +glory of redemption, as well as the solid basis on which +it rests.</p> + +<p>What rest—perfect rest—for the heart and conscience +is here! What full relief for the burdened spirit! <i>All</i> +our sins buried in the grave of Christ,—not one—even +the smallest—left out! God did this for us! All that +his searching eye could detect in us, he laid on the +head of Christ when he hung upon the cross! He +judged him there and then, instead of judging us, in +hell forever! Precious fruit, this, of the admirable, +the profound, the eternal counsels of redeeming love! +And we are "sealed," not with a certain mark cut in +our flesh, but with the Holy Ghost. The entire household +of faith is sealed thus. Such is the dignity, the +value, the changeless efficacy of the blood of Christ, +that the Holy Ghost—the Third Person of the eternal +Trinity—can take up his abode in all those who have +put their trust therein.</p> + +<p>And now, what remains for those who know these +things, save to "be steadfast, unmovable, always +abounding in the work of the Lord." Thus may it be, +O Lord, through the grace of thy Holy Spirit!<span class="pagenum"><a name="Page_189" id="Page_189">[189]</a></span></p> + + + +<p><br /><br /></p> +<hr style="width: 25%;" /> +<p><br /><br /></p> +<h2><a name="CHAPTER_XVIII" id="CHAPTER_XVIII"></a>CHAPTER XVIII.</h2> + + +<p>This chapter affords a beautiful exemplification of the +results of an obedient, separated walk. "Behold, I +stand at the door and knock; if any man hear my voice +and open the door, I will come in to him, and sup with +him, and he with me." (Rev. iii. 20.) Again, we read, +"Jesus answered, and said unto him, If a man love me +he will keep my words, and my Father will love him, +and we will come unto him, and make our abode with +him." (John xiv. 23.) From these passages, taken in +connection with our chapter, we learn that an obedient +soul enjoys a character of communion entirely unknown +to one who moves in a worldly atmosphere.</p> + +<p>This does not touch, in the most remote manner, the +question of forgiveness or justification. All believers +are clothed in the same spotless robe of righteousness,—all +stand in one common justification, under the eye of +God. The one life flows down from the Head in heaven +through all the members on earth. This is plain. The +doctrine, in reference to the above important points, is +fully established in the word; and has been, again and +again, unfolded through the foregoing pages of this +volume. But we should remember that justification is +one thing, and the fruit thereof quite another. To be +a child is one thing, to be an obedient child is quite +another. Now, a father loves an obedient child, and will +make such a child more the depositary of his thoughts +and plans. And is this not true, in reference to our +heavenly Father? Unquestionably. John xiv. 23,<span class="pagenum"><a name="Page_190" id="Page_190">[190]</a></span> +puts this quite beyond dispute; and, moreover, it proves +that for one to speak of loving Christ and not to "keep +his words," is hypocrisy. "If a man love me, he will +keep my words." Hence, if we are not keeping Christ's +words, it is a sure proof we are not walking in the love +of his name. Love to Christ is proved by doing the +things which he commands, and not by merely saying, +"Lord, Lord." It is of very little avail to say, "I go, +sir," while the heart has no idea of going.</p> + +<p>However, in Abraham we see one who, however he +may have failed in detail, was nevertheless characterized +in the main by a close, simple, and elevated walk +with God; and in the interesting section of his history +now before us, we find him in the enjoyment of three +special privileges, namely, providing refreshment <i>for</i> +the Lord, enjoying full communion <i>with</i> the Lord, and +interceding for others <i>before</i> the Lord. These are high +distinctions; and yet are they only such as ever result +from an obedient, separated, holy walk. Obedience +refreshes the Lord, as being the fruit of his own grace +in our hearts. We see in the only perfect man that +ever lived how he constantly refreshed and delighted +the Father. Again and again God bore testimony to +him from heaven, as his "beloved Son, in whom he +was well pleased." The path of Christ furnished a continual +feast to heaven. His ways were ever sending up +a fragrant incense to the throne of God. From the +manger to the cross, he did always the things which +pleased his Father. There was no interruption, no +variation, no salient point. He was the only perfect +One. "There only can the Spirit trace a perfect life +below." Here and there, as we look along the current<span class="pagenum"><a name="Page_191" id="Page_191">[191]</a></span> +of inspiration, we find one and another who occasionally +refreshed the mind of heaven. Thus, in the chapter +before us, we find the tent of the stranger at Mamre +affording refreshment to the Lord himself,—refreshment +lovingly offered and willingly accepted. (Ver. 1-8.)</p> + +<p>Then we find Abraham enjoying high communion +<i>with</i> the Lord, first in reference to his own personal +interests, (ver. 9-15,) and secondly in reference to +the destinies of Sodom. (Ver. 16, 21.) What confirmation +to Abraham's heart in the absolute promise +"<i>Sarah</i> shall have a son!" Yet this promise only +elicited a laugh from Sarah, as it had elicited one from +Abraham in the preceding chapter.</p> + +<p>There are two kinds of laughter spoken of in scripture. +There is first the laughter with which the Lord +fills our mouth, when, at some trying crisis, he appears +in a signal manner for our relief. "When the Lord +turned again the captivity of Zion, we were like them +that dream. Then was our mouth filled with <i>laughter</i>, +and our tongue with singing: then said they among +the heathen, the Lord hath done great things for them; +the Lord hath done great things for us, whereof we are +glad." (Ps. cxxvi. 1, 2.)</p> + +<p>Again, there is the laughter with which unbelief fills +our mouths, when God's promises are too magnificent +for our narrow hearts to take in, or the visible agency +too small in our judgment for the accomplishment of +his grand designs. The first of these we are never +ashamed or afraid to avow. Zion's sons are not ashamed +to say, "then was our mouth filled with laughter." +(Ps. cxxvi. 2.) When Jehovah makes us to laugh, we +may laugh heartily. "But Sarah denied, saying, I<span class="pagenum"><a name="Page_192" id="Page_192">[192]</a></span> +laughed not; for she was afraid." Unbelief makes us +cowards and liars; faith makes us bold and truthful. +It enables us to "come boldly," and to "draw near +with true hearts."</p> + +<p>But, further, Abraham is made the depositary of +God's thoughts and counsels about Sodom. Though +having nothing to do with it personally, yet he was +so near the Lord that he was let into his mind in reference +to it. The way to know the divine purposes +about this present evil world, is not to be mixed up +with it in its schemes and speculations, but to be +entirely separated from it. The more closely we walk +with God, and the more subject we are to his word, +the more we shall know of his mind about every thing. +I do not need to study the newspaper in order to know +what is going to happen in the world. God's word reveals +all I want to know. In its pure and sanctifying +pages I learn all about the character, the course, and +the destiny of the world; whereas, if I go to the men +of the world for news, I may expect that the devil will +use them to cast dust in my eyes.</p> + +<p>Had Abraham visited Sodom in order to obtain information +about its facts, had he applied to some of its +leading intelligent men, to know what they thought of +Sodom's present condition and future prospects, how +would he have been answered? Doubtless they would +have called his attention to their agricultural and architectural +schemes, the vast resources of the country; they +would have placed before his eyes one vast, mingled +scene of buying and selling, building and planting, +eating and drinking, marrying and giving in marriage. +Doubtless, too, they would never dream of judgment,<span class="pagenum"><a name="Page_193" id="Page_193">[193]</a></span> +and if any one had made mention thereof, their mouths +would have been filled with infidel laughter. Hence, +then, it is plain, that Sodom was not the place in which +to learn about Sodom's end. No; "the place, where +Abraham stood before the Lord," afforded the only +proper point from whence to take in the whole prospect. +There he could stand entirely above the fogs and mists +which had gathered upon Sodom's horizon. There, in +the clearness and calmness of the divine presence, he +could understand it all. And what use did he make of +his knowledge and his elevated position? How was he +occupied in the Lord's presence? The answer to these +inquiries leads us to the third special privilege enjoyed +by our patriarch in this chapter, namely,—</p> + +<p>Intercession for others <i>before</i> the Lord. He was +enabled to plead for those who were mixed up in +Sodom's defilement, and in danger of being involved in +Sodom's judgment. This was a happy and a holy use +to make of his place of nearness to God. Thus it is +ever. The soul that can "draw near to God," in the +assurance of faith, having the heart and conscience perfectly +at rest, being able to repose in God as to the past, +the present, and the future,—that soul will be able and +willing to intercede for others. The man who has on +"the whole armor of God," will be able to pray for +all "saints." And, oh! what a view this gives us of the +intercession of our Great High-priest, who has passed +into the heavens! "What infinite repose he enjoys in +all the divine counsels!" With what conscious acceptance +he sits enthroned amid the brightness of the +Majesty in the heavens! And with what efficacy he +pleads before that Majesty for those who are toiling<span class="pagenum"><a name="Page_194" id="Page_194">[194]</a></span> +along amid the defilement of this present scene! Happy, +ineffably happy, they who are the subjects of such all-prevailing +intercession! At once happy and secure. +Would that we had hearts to enter into all this,—hearts +enlarged by personal communion with God, to +take in more of the infinite fulness of his grace, and +the suitability of his provision, for all our need.</p> + +<p>We see in this scripture that how blessed soever +Abraham's intercession might be, yet it was limited, +because the intercessor was <i>but a man</i>. It did not +reach the need. He said, "I will speak <i>yet but this +once</i>," and there he stopped short, as if afraid of having +presented too large a draft at the treasury of infinite +grace, or forgetting that faith's check was never yet +dishonored at God's bank. It was not that he was +straitened in God. By no means. There was abundance +of grace and patience in him to have hearkened to his +dear servant, had he proceeded even to three or one. +But the servant was limited. He was afraid of overdrawing +his account. He ceased to ask, and God ceased +to give. Not so our blessed Intercessor. Of him it +can be said, "He is able to save <i>to the uttermost</i>, ... +seeing he <i>ever</i> liveth to make intercession." May our +hearts cling to him in all our need, our weakness, and +our conflict.</p> + +<p>Before closing this section, I would offer a remark, +which, whether it may be regarded as properly flowing +out of the truth contained therein, or not, is nevertheless +worthy of consideration. It is of the utmost importance +in the study of scripture to distinguish between +God's moral government of the world, and the +specific hope of the Church. The entire body of Old<span class="pagenum"><a name="Page_195" id="Page_195">[195]</a></span> +Testament prophecy, and much of the New, treats of +the former, and, in so doing, presents, I need hardly say, +a subject of commanding interest to every Christian. +It is interesting to know what God is doing, and will +do, with all the nations of the earth,—interesting to +read God's thoughts about Tyre, Babylon, Nineveh, and +Jerusalem,—about Egypt, Assyria, and the land of +Israel. In short, the entire range of Old Testament +prophecy demands the prayerful attention of every true +believer. But let it be remembered, we do not find +therein contained the proper hope of the Church. How +could we? If we have not therein the Church's existence +directly revealed, how could we have the Church's +hope? Impossible. It is not that the Church cannot +find there a rich harvest of divine moral principles, +which she may most happily and profitably use. She +undoubtedly can; but this is quite another thing from +finding there her proper existence and specific hope. +And yet, a large portion of the Old-Testament prophecies +has been applied to the Church; and this application +has involved the whole subject in such mist and confusion +that simple minds are scared away from the +study; and, in neglecting the study of prophecy, they +have also neglected that which is quite distinct from prophecy, +properly so called, even the hope of the Church; +which hope, be it well remembered, is not any thing +which God is going to do with the nations of the earth, +but to meet the Lord Jesus in the clouds of heaven, +to be forever with him, and forever like him.</p> + +<p>Many may say, I have no <i>head</i> for prophecy. Perhaps +not, but you have a <i>heart</i> for Christ? Surely if +you love Christ, you will love his appearing, though<span class="pagenum"><a name="Page_196" id="Page_196">[196]</a></span> +you may have no capacity for prophetic investigation. +An affectionate wife may not have a head to enter into +her husband's affairs; but she has a heart for her husband's +return. She might not be able to understand +his ledger and day-book; but she knows his footstep +and recognizes his voice. The most unlettered saint, if +only he has affection for the person of the Lord Jesus, +can entertain the most intense desire to see him; and +this is the Church's hope. The apostle could say to +the Thessalonians, "Ye turned to God from idols, to +serve the living and true God, and to <i>wait for his Son +from heaven</i>." (1 Thess. i. 9, 10.) Now, evidently, +those Thessalonian saints could, at the moment of their +conversion, have known little, if any thing, of prophecy, +or the special subject thereof; and yet they were, at +that very moment, put into the full possession and +power of the specific hope of the Church,—even the +coming of the Son. Thus is it throughout the entire +New Testament. There, no doubt, we have prophecy,—there, +too, we have God's moral government; but, at the +same time, numberless passages might be adduced in +proof of the fact that the common hope of Christians +in apostolic times—the simple, unimpeded, and unencumbered +hope—was, THE RETURN OF THE +BRIDEGROOM. May the Holy Ghost revive "that +blessed hope" in the Church,—may he gather in the +number of the elect, and "make ready a people prepared +for the Lord!"<span class="pagenum"><a name="Page_197" id="Page_197">[197]</a></span></p> + + + +<p><br /><br /></p> +<hr style="width: 25%;" /> +<p><br /><br /></p> +<h2><a name="CHAPTER_XIX" id="CHAPTER_XIX"></a>CHAPTER XIX.</h2> + + +<p>There are two methods which the Lord graciously +adopts, in order to draw the heart away from this +present world. The first is, by setting before it the +attractiveness and stability of "things above." The +second is, by faithfully declaring the evanescent and +shakeable nature of "things on the earth." The close +of Hebrews xii. furnishes a beautiful example of each of +these methods. After stating the truth, that we are +come unto mount Zion, with all its attendant joys and +privileges, the apostle goes on to say, "See that ye refuse +not him that speaketh: for if they escaped not who +refused him that spake on earth, much more shall not +we escape, if we turn away from him that speaketh from +heaven; whose voice then shook the earth, but now he +hath promised, saying, Yet once I shake, not only +the earth, but also heaven. Now this word Once signifieth +the removal of the shakeable things, as of things +that are made, that the unshakeable things may remain." +Now it is much better to be <i>drawn</i> by the joys of +heaven, than <i>driven</i> by the sorrows of earth. The believer +should not wait to be shaken out of present +things. He should not wait for the world to give him +up before he gives up the world. He should give it +up in the power of communion with heavenly things. +There is no difficulty in giving up the world when we +have, by faith, laid hold of Christ: the difficulty would +then be to hold it. If a scavenger were left an estate +of ten thousand a year, he would not long continue to<span class="pagenum"><a name="Page_198" id="Page_198">[198]</a></span> +sweep the streets. Thus, if we are realizing our portion +amid the unshakeable realities of heaven, we shall find +little difficulty in resigning the delusive joys of earth. +Let us now look at the solemn section of inspired history +here set before us.</p> + +<p>In it we find Lot "sitting in the gate of Sodom," the +place of authority. He has evidently made progress. +He has "got on in the world." Looked at from a +worldly point of view, his course has been a successful +one. He at first "pitched his tent <i>toward</i> Sodom." +Then, no doubt, he found his way into it; and now we +find him sitting in the gate,—a prominent, influential +post. How different is all this from the scene with +which the preceding chapter opens! But, ah! my +reader, the reason is obvious. "<i>By faith</i> Abraham sojourned +in the land of promise, as in a <i>strange country</i>, +dwelling in tabernacles." We have no such statement +in reference to Lot.<a name="FNanchor_16_16" id="FNanchor_16_16"></a><a href="#Footnote_16_16" class="fnanchor">[16]</a> It could not be said, "By faith +Lot sat in the gate of Sodom." Alas! no: he gets no +place among the noble army of confessors,—the great +cloud of witnesses to the power of faith. The world +was his snare, present things his bane. He did not +"endure as seeing him who is invisible." He looked at +"the things which are seen, and temporal:" whereas +Abraham looked at "the things which are unseen and +eternal." There was a most material difference between +those two men, who, though they started together on +their course, reached a very different goal, so far as their +<span class="pagenum"><a name="Page_199" id="Page_199">[199]</a></span>public testimony was concerned. No doubt Lot was saved, +yet it was "so as by fire," for, truly, "his work was burned +up." On the other hand, Abraham had "an abundant +entrance ministered unto him into the everlasting kingdom +of our Lord and Saviour Jesus Christ."</p> + +<p>Further, we do not find that Lot is permitted to enjoy +any of the high distinctions and privileges with +which Abraham was favored. Instead of refreshing +the Lord, Lot gets his righteous soul vexed; instead +of enjoying communion <i>with</i> the Lord, he is at a lamentable +distance <i>from</i> the Lord; and lastly, instead of +interceding for others, he finds enough to do to intercede +for himself. The Lord remained to commune with +Abraham, and merely sent his angels to Sodom; and +these angels could, with difficulty be induced to enter +into Lot's house, or partake of his hospitality: "they +said, Nay, but <i>we will abide in the street all night</i>." +What a rebuke! How different from the willing +acceptance of Abraham's invitation, as expressed in the +words, "So do as thou hast said."</p> + +<p>There is a great deal involved in the act of partaking +of any one's hospitality. It expresses, when intelligently +looked at, full fellowship with him. "I will +come in unto him, and sup <i>with him</i>, and <i>he with me</i>." +"If ye have judged me to be faithful to the Lord, come +into my house and abide." If they had not so judged +her, they would not have accepted her invitation.</p> + +<p>Hence, the angels' word to Lot contains a most unqualified +condemnation of his position in Sodom. They +would rather abide in the street all night, than enter +under the roof of one in a wrong position. Indeed, +their only object in coming to Sodom seems to have<span class="pagenum"><a name="Page_200" id="Page_200">[200]</a></span> +been to deliver Lot, and that, too, because of Abraham; +as we read: "And it came to pass, when God destroyed +the cities of the plain, that <i>God remembered Abraham</i>, +and sent Lot out of the midst of the overthrow, when +he overthrew the cities in which Lot dwelt." This is +strongly marked. It was simply for Abraham's sake +that Lot was suffered to escape: the Lord has no sympathy +with a worldly mind; and such a mind it was +that had led Lot to settle down amid the defilement of +that guilty city. Faith never put him there; a spiritual +mind never put him there; "his righteous soul" +never put him there. It was simple love for this present +evil world that led him first to "<i>choose</i>," then to +"pitch his tent toward," and finally, to "sit in the gate +of Sodom." And, oh! what a portion he chose. Truly +it was a broken cistern which could hold no water,—a +broken reed which pierced his hand. It is a bitter +thing to seek, in any wise, to manage for ourselves; we +are sure to make the most grievous mistakes. It is +infinitely better to allow God to order all our ways for +us, to commit them all, in the spirit of a little child, to +him who is so willing and so able to manage for us,—to +put the pen, as it were, into his blessed hand, and +allow him to sketch out our entire course according to +his own unerring wisdom and infinite love.</p> + +<p>No doubt Lot thought he was doing well for himself +and his family when he moved to Sodom; but the +sequel shows how entirely he erred; and it also sounds +in our ears a voice of deepest solemnity,—a voice telling +us to beware how we yield to the incipient workings of +a worldly spirit. "Be content with such things as ye +have." Why? Is it because you are so well off in the<span class="pagenum"><a name="Page_201" id="Page_201">[201]</a></span> +world? Because you have all that your poor rambling +hearts would seek after? Because there is not so much +as a single chink in your circumstances, through which +a vain desire might make its escape? Is this to be the +ground of our contentment? By no means. What +then? "For he hath said, I will never leave thee nor +forsake thee." Blessed portion! Had Lot been content +therewith, he never would have sought the well-watered +plains of Sodom.</p> + +<p>And then, if we need any further ground of inducement +to the exercise of a contented spirit, truly we +have it in this chapter. What did Lot gain in the way +of happiness and contentment? Little indeed. The +people of Sodom surround his house, and threaten to +break into it; he seeks to appease them by a most +humiliating proposition, but all in vain. If a man will +mingle with the world for the purpose of self-aggrandizement, +he must make up his mind to endure the sad +consequences. We cannot profit by the world, and at +the same time bear effectual testimony against its +wickedness. "This one fellow came in to sojourn, and +he will needs be a judge." This will never do. The +true way to judge is to stand apart, in the moral power +of grace, not in the supercilious spirit of Pharisaism. +To attempt to reprove the world's ways while we profit +by association with it, is vanity; the world will attach +very little weight to such reproof and such testimony. +Thus it was, too, with Lot's testimony to his sons-in-law; +"he seemed as one that mocked." It is vain to +speak of approaching judgment, while finding our place, +our portion, and our enjoyment, in the very scene which +is to be judged.<span class="pagenum"><a name="Page_202" id="Page_202">[202]</a></span></p> + +<p>Abraham was in a far better position to speak of judgment, +inasmuch as he was entirely outside of the sphere +thereof. The tent of the stranger at Mamre was in no +danger, though Sodom were in flames. Oh, that our +hearts longed more after the precious fruits of a realized +strangership, so that instead of having, like poor Lot, +to be dragged by main force out of the world, and +casting a lingering look behind, we might, with holy +alacrity bound forward like a racer towards the goal!</p> + +<p>Lot evidently longed after the scene which he was +forced by angelic power to abandon; for not only had +the angels to lay hold of him and hasten him away +from the impending judgment, but even when exhorted +to escape for <i>his life</i> (which was all he could save from +the wreck) and flee to the mountain, he replies, "Oh! +not so, my Lord: behold, now, thy servant hath found +grace in thy sight, and thou hast magnified thy mercy +which thou hast showed unto me in saving <i>my life</i>; +and I cannot escape to the mountain, lest some evil take +me and I die: behold, now, <i>this city</i> is near to flee unto, +and it is a little one: oh, let me escape thither, (is it +not a little one?) and my soul shall live." What a picture! +He seems like a drowning man, ready to catch +even at a floating feather. Though commanded by the +angel to flee to the mountain, he refuses, and still fondly +clings to the idea of "a little city,"—some little shred +of the world. He feared death in the place to which +God was mercifully directing him,—yea, he feared all +manner of evil, and could only hope for safety in some +little city, some spot of his own devising. "Oh, let +me escape <i>thither, and my soul shall live</i>." How sad! +There is no casting himself wholly upon God. Alas!<span class="pagenum"><a name="Page_203" id="Page_203">[203]</a></span> +he had too long walked at a distance from him; too long +breathed the dense atmosphere of a "city," to be able +to appreciate the pure air of the divine presence, or lean +on the arm of the Almighty. His soul seemed completely +unhinged; his worldly nest had been abruptly +broken up, and he was not quite able to nestle himself, +by faith, in the bosom of God. He had not been cultivating +communion with the invisible world; and, now, +the visible was passing away from beneath his feet with +tremendous rapidity. The "fire and brimstone from +heaven" were about to fall upon that in which all his hopes +and all his affections were centred. The thief had broken +in upon him, and he seems entirely divested of spiritual +nerve and self-possession. He is at his wits' end; but the +worldly element, being strong in his heart, prevails, and +he seeks his only refuge in "a little city." Yet he is +not at ease even there, for he leaves it and gets up to +the mountain. He does through fear what he would +not do at the command of God's messenger.</p> + +<p>And then, see his end! His own children make him +drunk, and in his drunkenness he becomes the instrument +of bringing into existence the Ammonites and the +Moabites,—the determined enemies of the people of +God. What a volume of solemn instruction is here! +Oh, my reader, see here what the world is! see what a +fatal thing it is to allow the heart to go out after it! +What a commentary is Lot's history upon that brief +but comprehensive admonition, "Love not the world!" +This world's Sodoms and its Zoars are all alike. There +is no security, no peace, no rest, no solid satisfaction +for the heart therein. The judgment of God hangs +over the whole scene; and he only holds back the<span class="pagenum"><a name="Page_204" id="Page_204">[204]</a></span> +sword, in long-suffering mercy, not willing that any +should perish, but that all should come to repentance.</p> + +<p>Let us, then, seek to pursue a path of holy separation +from the world. Let us, while standing outside its entire +range, be found cherishing the hope of the Master's +return. May its well-watered plains have no charms +for our hearts. May its honors, its distinctions, and +its riches, be all surveyed by us in the light of the +coming glory of Christ. May we be enabled, like the +holy patriarch Abraham, to get up into the presence of +the Lord, and, from that elevated ground, look forth +upon the scene of wide-spread ruin and desolation,—to +see it all, by faith's anticipative glance, a smoking ruin. +<i>Such it will be.</i> "The earth also, and the things that +are therein, shall be burned up." All that about which +the children of this world are so intensely anxious—after +which they are so eagerly grasping—for which +they are so fiercely contending—all—all will be burned +up. And who can tell how soon? "Where is Sodom? +Where is Gomorrah? Where are the cities of the +plain,—those cities which were once all life, and stir, +and bustle? Where are they now? All gone! swept +away by the judgment of God! Consumed by his +fire and brimstone!" Well, his judgments now hang +over this guilty world. The day is at hand; and, while +judgments impend, the sweet story of grace is being +told out to many an ear. Happy they who hear and +believe that story! Happy they who flee to the strong +mountain of God's salvation! who take refuge behind +the cross of the Son of God, and therein find pardon +and peace!</p> + +<p>God grant that the reader of these lines may know<span class="pagenum"><a name="Page_205" id="Page_205">[205]</a></span> +what it is, with a conscience purged from sin, and his +heart's affections purged from the defiling influence of +the world, to wait for the Son from heaven.</p> + + + +<p><br /><br /></p> +<hr style="width: 25%;" /> +<p><br /><br /></p> +<h2><a name="CHAPTER_XX" id="CHAPTER_XX"></a>CHAPTER XX.</h2> + + +<p>We have two distinct points in this chapter: first, +the moral degradation to which the child of God sometimes +subjects himself in the view of the world; and, +secondly, the moral dignity which always belongs to +him in the view of God. Abraham again exhibits the +dread of circumstances which the heart can so easily +understand. He sojourns in Gerar, and fears the men +of that place. Judging that God was not there, he +forgets that he is always with him. He seems to be +more occupied with the men of Gerar than with the One +who was stronger than they. Forgetting God's ability +to protect his wife, he has recourse to the same stratagem +which, years before, he had adopted in Egypt. This +is very admonitory. The father of the faithful was +carried away, by taking his eye off God. He lost for +a little his centre in God, and, therefore, gave way. +How true it is that we are only strong as we cling to +God in the sense of our perfect weakness. So long as +we are in the path of his appointment, nothing can +harm us. Had Abraham simply leaned on God, the +men of Gerar would not have meddled with him; and +it was his privilege to have vindicated God's faithfulness +in the midst of the most appalling difficulties. +Thus, too, he would have maintained his own dignity +as a man of faith.<span class="pagenum"><a name="Page_206" id="Page_206">[206]</a></span></p> + +<p>It is often a source of sorrow to the heart to mark +how the children of God dishonor him, and, as a consequence, +lower themselves before the world by losing +the sense of his sufficiency for every emergency. So +long as we live in the realization of the truth that <i>all</i> +our springs are in God, so long shall we be above the +world, in every shape and form. There is nothing so +elevating to the whole moral being as faith: it carries +one entirely beyond the reach of this world's thoughts; +for how can the men of the world, or even worldly-minded +Christians, understand the life of faith? Impossible: +the springs on which it draws lie far away +beyond their comprehension. They live on the surface +of present things. So long as they can <i>see</i> what they +deem a proper foundation for hope and confidence, so +long they are hopeful and confident; but the idea of +resting solely on the promise of an unseen God, they +understand not. But the man of faith is calm in the +midst of scenes in which nature can <i>see</i> nothing. Hence +it is that faith ever seems, in the judgment of nature, +such a reckless, improvident, visionary thing. None +but those who know God, can ever approve the actings +of faith, for none but they really understand the solid +and truly reasonable ground of such actings.</p> + +<p>In this chapter we find the man of God actually exposing +himself to the rebuke and reproach of the men +of the world, by reason of his actings when under the +power of unbelief. Thus it must ever be. Nothing +but faith can impart true elevation to a man's course +and character. We may, it is true, see some who +are naturally upright and honorable in their ways, +yet nature's uprightness and honor cannot be trusted:<span class="pagenum"><a name="Page_207" id="Page_207">[207]</a></span> +they rest on a bad foundation, and are liable to give +way at any moment. It is only faith which can impart +a truly elevated moral tone, because it connects the +soul in living power with God, the only Source of true +morality. And it is a remarkable fact that, in the case +of all those whom God has graciously taken up, we see +that, when off the path of faith, they sank even lower +than other men. This will account for Abraham's conduct +in this part of his history.</p> + +<p>But there is another point of much interest and +value brought out here. We find that Abraham had +harbored an evil thing for a number of years: he +had, it seems, started upon his course with a certain reserve +in his soul, which reserve was the result of his +want of full, unqualified confidence in God. Had he +been able fully to trust God in reference to Sarah, there +would have been no need of any reserve or subterfuge +whatever. God would have fenced her round about +from every ill; and who can harm those who are the +happy subjects of his unslumbering guardianship? +However, through mercy, Abraham is enabled to bring +out the root of the whole matter,—to confess and judge +it thoroughly, and get rid of it. This is the true way +to act. There can be no real blessing and power till +every particle of leaven is brought forth into the light +and there trampled under foot. God's patience is exhaustless. +He can wait. He can bear with us; but +he never will conduct a soul to the culminating point +of blessing and power while leaven remains known and +unjudged. Thus much as to Abimelech and Abraham. +Let us now look at the moral dignity of the latter, in +the view of God.<span class="pagenum"><a name="Page_208" id="Page_208">[208]</a></span></p> + +<p>In the history of God's people, whether we look at +them as a whole, or as individuals, we are often struck +with the amazing difference between what they are in +God's view, and what they are in the view of the world. +God sees his people in Christ. He looks at them +through Christ; and hence he sees them "without spot, +or wrinkle, or any such thing." They are as Christ is +before God. They are perfected forever, as to their +standing in Christ. "They are not in the flesh but in +the Spirit."</p> + +<p>But, in themselves, they are poor, feeble, imperfect, +stumbling, inconsistent creatures; and, inasmuch as it +is what they are in themselves, and that alone, that the +world takes knowledge of, therefore it is that the difference +seems so great between the divine and the +human estimate.</p> + +<p>Yet it is God's prerogative to set forth the beauty, +the dignity, and the perfection of his people. It is +his exclusive prerogative, inasmuch as it is he himself +who has bestowed those things. They are only +comely through the comeliness which he has put upon +them; and it is therefore due to him to declare what +that comeliness is; and truly he does it in a manner +worthy of himself, and never more blessedly than when +the enemy comes forth to injure, to curse, or accuse. +Thus, when Balak seeks to curse the seed of Abraham, +Jehovah's word is: "I have not beheld iniquity in +Jacob, neither have I seen perverseness in Israel." +"How goodly are thy tents, O Jacob, and thy tabernacles, +O Israel." Again, when Satan stands forth to +resist Joshua, the word is, "The Lord rebuke thee, O +Satan, ... is not this a brand plucked out of the<span class="pagenum"><a name="Page_209" id="Page_209">[209]</a></span> +fire?" Thus he ever puts himself between his people +and every tongue that would accuse them. He does +not answer the accusation by a reference to what his +people are in themselves, or to what they are in the +view of the men of this world, but to what he himself +has made them, and where he set them.</p> + +<p>Thus, in Abraham's case, he might lower himself in +the view of Abimelech, king of Gerar; and Abimelech +might have to rebuke him, yet, when God comes to deal +with the case, he says to Abimelech, "Behold, thou art +but a dead man;" and of Abraham he says, "He is a +prophet, and he shall pray for thee." Yes, with all +"the integrity of his heart, and the innocency of his +hands," the king of Gerar was "but a dead man;" and, +moreover, he must be a debtor to the prayers of the +erring and inconsistent stranger for the restoration of +the health of his household. Such is the manner of +God: he may have many a secret controversy with his +child on the ground of his practical ways; but directly +the enemy enters a suit against him, Jehovah ever pleads +his servant's cause. "Touch not mine anointed, and do +my prophets no harm." "He that toucheth you, toucheth +the apple of mine eye." "It is God that justifieth, +who is he that condemneth?" No dart of the enemy +can penetrate the shield, behind which the Lord has +hidden the very feeblest lamb of his blood-bought flock. +He hides his people in his pavilion, sets their feet upon +the Rock of ages, lifts their head above their enemies +round about, and fills their hearts with the everlasting +joy of his salvation.</p> + +<p>His name be praised for evermore!<span class="pagenum"><a name="Page_210" id="Page_210">[210]</a></span></p> + + + +<p><br /><br /></p> +<hr style="width: 25%;" /> +<p><br /><br /></p> +<h2><a name="CHAPTER_XXI" id="CHAPTER_XXI"></a>CHAPTER XXI.</h2> + + +<p>"And the Lord visited Sarah, as he had said, and +the Lord did unto Sarah as he had spoken." Here we +have accomplished promise,—the blessed fruit of patient +waiting upon God. None ever waited in vain. The +soul that takes hold of God's promise by faith has gotten +a stable reality which will never fail him. Thus +was it with Abraham; thus was it with all the faithful +from age to age; and thus will it be with all those who +are enabled, in any measure, to trust in the living God. +Oh, it is a wonderful blessing to have God himself as +our portion and resting-place, amid the unsatisfying +shadows of this scene through which we are passing; +to have our anchor cast within the veil; to have the +word and oath of God, the two immutable things, to lean +upon, for the comfort and tranquillity of our souls.</p> + +<p>When God's promise stood before the soul of Abraham, +as an accomplished fact, he might well have learnt +the futility of his own effort to reach that accomplishment. +Ishmael was of no use whatever, so far as +God's promise was concerned. He might, and did, +afford something for nature's affections to entwine themselves +around, thus furnishing a more difficult task for +Abraham to perform afterwards; but he was in no wise +conducive to the development of the purpose of God, +or to the establishment of Abraham's faith,—quite the +reverse. Nature can never do aught for God. The +Lord must "visit," and the Lord must "do," and faith +must wait, and nature must be still; yea, must be entirely<span class="pagenum"><a name="Page_211" id="Page_211">[211]</a></span> +set aside as a dead, worthless thing, and then the +divine glory can shine out, and faith find in that outshining +all its rich and sweet reward. "Sarah conceived +and bare Abraham a son in his old age, <i>at the +set time</i> of which God had spoken to him." There is +such a thing as God's "set time," his "due season," +and for this the faithful must be content to wait. The +time may seem long, and hope deferred may make the +heart sick; but the spiritual mind will ever find its relief +in the assurance that all is for the ultimate display +of God's glory. "For the vision is for an appointed +time, but <i>at the end</i> it shall speak, and not lie; though +it tarry, wait for it; because it will surely come, it will +not tarry ... but the just shall live by his faith." +(Hab. ii. 3, 4.) This wondrous faith! It brings into +our present all the power of God's future, and feeds +upon God's promise as a present reality. By its power +the soul is kept hanging upon God, when every outward +thing seems to be against it; and, "at the set time," +the mouth is filled with laughter. "Abraham was an +hundred years old when his son Isaac was born unto +him." Thus nature had nothing to glory in. "Man's +extremity was God's opportunity;" and Sarah said, "<i>God</i> +hath made me to laugh." All is triumph when God is +allowed to show himself.</p> + +<p>Now, while the birth of Isaac filled Sarah's mouth +with laughter, it introduced an entirely new element +into Abraham's house. The son of the free-woman +very speedily developed the true character of the son of +the bond-woman. Indeed, Isaac proved in principle +to be to the household of Abraham what the implantation +of the new nature is in the soul of a sinner. It<span class="pagenum"><a name="Page_212" id="Page_212">[212]</a></span> +was not <i>Ishmael changed</i>, but it was <i>Isaac born</i>. The +son of the bond-woman could never be any thing else but +that. He might become a great nation; he might dwell +in the wilderness and become an archer; he might become +the father of twelve princes;—but he was the son of +the bond-woman all the while. On the contrary, no +matter how weak and despised Isaac might be, he was +the son of the free-woman. His position and character, +his standing and prospects, were all from the Lord. +"That which is born of the flesh is flesh; and that which +is born of the Spirit is spirit."</p> + +<p>Regeneration is not a change of the old nature, but +the introduction of a new: it is the implantation of the +nature or life of the second Adam, by the operation of +the Holy Ghost, founded upon the accomplished redemption +of Christ, and in full keeping with the sovereign +will or counsel of God. The moment a sinner believes +in his heart and confesses with his mouth the Lord +Jesus, he becomes the possessor of a new life, and that +life is Christ. He is born of God, is a child of God, is +a son of the free-woman. (See Rom. x. 9; Col. iii. 4; +1 John iii. 1, 2; Gal. iii. 26; iv. 31.)</p> + +<p>Nor does the introduction of this new nature alter, in +the slightest degree, the true, essential character of the +old. This latter continues what it was, and is made in +no respect better; yea, rather, there is the full display +of its evil character in opposition to the new element. +"The flesh lusteth against the Spirit, and the Spirit +against the flesh; and these are contrary the one to the +other." There they are in all their distinctness, and +the one is only thrown into relief by the other.</p> + +<p>I believe this doctrine of the two natures in the<span class="pagenum"><a name="Page_213" id="Page_213">[213]</a></span> +believer is not generally understood; and yet, so long as +there is ignorance of it, the mind must be utterly at sea, +in reference to the true standing and privileges of the +child of God. Some there are, who think that regeneration +is a certain change which the old nature undergoes; +and, moreover, that this change is gradual in its +operation, until at length the whole man becomes +transformed. That this idea is unsound can be proved +by various quotations from the New Testament. For +example, "the carnal mind is enmity against God." +How can that which is thus spoken of ever undergo any +improvement? The apostle goes on to say, "it is not +subject to the law of God, <i>neither indeed can be</i>." If +it <i>cannot be</i> subject to the law of God, how can it be +improved? How can it undergo any change? Again, +"that which is born of the flesh is flesh." Do what +you will with flesh, and it is flesh all the while. As +Solomon says, "Though thou shouldest bray a fool in +a mortar, among wheat with a pestle, yet will not his +foolishness depart from him." (Prov. xxvii. 22.) There +is no use in seeking to make foolishness wise: you must +introduce heavenly wisdom into the heart that has been +heretofore only governed by folly. Again, "ye have +put off the old man." (Col. iii. 9.) He does not say, Ye +have improved or are seeking to improve "the old +man;" but, Ye have put it off. This gives us a totally +different idea. There is a very great difference between +seeking to mend an old garment, and casting it aside +altogether, and putting on a new one. This is the idea +of the last-quoted passage. It is a putting off the old +and a putting on of the new. Nothing can be more +distinct or simple.<span class="pagenum"><a name="Page_214" id="Page_214">[214]</a></span></p> + +<p>Passages might easily be multiplied to prove the unsoundness +of the theory, with respect to the gradual +improvement of the old nature,—to prove that the old +nature is dead in sins, and utterly unrenewable and unimproveable; +and, moreover, that the only thing we can +do with it is, to keep it under our feet in the power of +that new life which we have in union with our risen +Head in the heavens.</p> + +<p>The birth of Isaac did not improve Ishmael, but only +brought out his real opposition to the child of promise. +He might have gone on very quietly and orderly till +Isaac made his appearance; but then he showed what +he was by persecuting and mocking at the child of +resurrection. What, then, was the remedy? To make +Ishmael better? By no means; but, "cast out this bond-woman +and her son; for the son of this bond-woman +shall not be heir with my son, even with Isaac." +(8-10.) Here was the only remedy. "That which is +crooked cannot be made straight;" therefore you have +only to get rid of the crooked thing altogether, and +occupy yourself with that which is divinely straight. +It is labor lost to seek to make a crooked thing +straight. Hence all efforts after the improvement of +nature are utterly futile, so far as God is concerned. +It may be all very well for men to cultivate and improve +that which is of use to themselves; but God has +given his children something infinitely better to do, +even to cultivate that which is his own creation, the +fruits of which, while they in no wise serve to exalt +nature, are entirely to his praise and glory.</p> + +<p>Now, the error into which the Galatian churches fell, +was the introduction of that which addressed itself to<span class="pagenum"><a name="Page_215" id="Page_215">[215]</a></span> +nature. "Except ye be circumcised after the manner +of Moses, ye cannot be saved." Here salvation was +made to depend upon something that man could be, or +man could do, or man could keep. This was upsetting +the whole glorious fabric of redemption, which, as the +believer knows, rests exclusively upon what Christ is, +and what he has done. To make salvation dependent +in the most remote manner upon any thing in, or done +by, man, is to set it entirely aside. In other words, +Ishmael must be entirely cast out, and all Abraham's +hopes be made to depend upon what God had done and +given in the person of Isaac. This, it is needless to say, +leaves man nothing to glory in. If present or future +blessedness were made to depend upon even a divine +change wrought in nature, flesh might glory. Though +my nature were improved, it would be something of <i>me</i>, +and thus God would not have <i>all</i> the glory. But when +I am introduced into a new creation, I find it is all of +God, designed, matured, developed by himself alone. +God is the actor, and I am a worshipper; he is the +blesser, and I am the blessed; he is "the better," and I +am "the less;" (Heb. vii. 7;) he is the giver, and I am +the receiver. This is what makes Christianity what it +is; and, moreover, distinguishes it from every system of +human religion under the sun, whether it be Romanism, +Puseyism, or any other <i>ism</i> whatsoever. Human religion +gives the creature a place more or less; it keeps +the bond-woman and her son in the house; it gives man +something to glory in. On the contrary, Christianity +excludes the creature from all interference in the work +of salvation; casts out the bond-woman and her son, and +gives <i>all</i> the glory to him to whom alone it is due.<span class="pagenum"><a name="Page_216" id="Page_216">[216]</a></span></p> + +<p>But let us inquire who this bond-woman and her son +really are, and what they shadow forth. Galatians iv. +furnishes ample teaching as to these two points. In a +word then the bond-woman represents the covenant of +the law; and her son represents all who are "of works +of law," or on that principle (εξ εργων μομου). This is +very plain. The bond-woman only genders to bondage, +and can never bring forth a free man. How can she? +The law never could give liberty, for so long as a man +was alive it ruled him. (Rom. vii. 1.) I can never be +free so long as I am under the dominion of any one. +But while I live, the law rules me; and nothing but +death can give me deliverance from its dominion. This +is the blessed doctrine of Romans vii. "Wherefore, my +brethren, ye also are become dead to the law by the +body of Christ, that ye should be married to another, +even to him that is raised from the dead, that we should +bring forth fruit unto God." This is freedom; for, "If +the Son shall make you free, ye shall be free indeed." +(John viii. 36.) "So, then, brethren, we are not children +of the bond-woman, but of the free." (Gal. iv. 31.)</p> + +<p>Now, it is in the power of this freedom that we are +enabled to obey the command, "Cast out this bond-woman +and her son." If I am not consciously free, I +shall be seeking to attain liberty in the strangest way +possible, even by keeping the bond-woman in the house; +in other words, I shall be seeking to get life by keeping +the law; I shall be establishing any own righteousness. +No doubt, it will involve a struggle to cast out this +element of bondage, for legalism is natural to our hearts. +"The thing was very grievous in Abraham's sight, +because of his son." Still, however grievous it may<span class="pagenum"><a name="Page_217" id="Page_217">[217]</a></span> +be, it is according to the divine mind that we should +abidingly "stand fast in the liberty wherewith Christ +hath made us free, and not be entangled again with the +yoke of bondage." (Gal. v. 1.) May we, beloved reader, +so fully and experimentally enter into the blessedness of +God's provision for us in Christ that we may be done +with all thoughts about the flesh, and all that it can be, +do, or produce. There is a fulness in Christ which renders +all appeal to nature utterly superfluous and vain.</p> + + + +<p><br /><br /></p> +<hr style="width: 25%;" /> +<p><br /><br /></p> +<h2><a name="CHAPTER_XXII" id="CHAPTER_XXII"></a>CHAPTER XXII.</h2> + + +<p>Abraham is now in a fit moral position to have his +heart put to a most severe test. The long-cherished +reserve being put forth from his heart, in Chap. xx.—the +bond-woman and her son being put forth from his house, +as in Chap. xxi., he now stands forth in the most +honored position in which any soul can be placed, and +that is a position of trial from the hand of God himself. +There are various kinds of trial: trial from the +hand of Satan; trial from surrounding circumstances; +but the highest character of trial is that which comes +directly from the hand of God, when he puts his dear +child into the furnace for the purpose of testing the +reality of his faith. God will do this: he must have +reality. It will not do to say, "Lord, Lord," or, "I go, +sir." The heart must be probed to the very bottom, in +order that no element of hypocrisy or false profession +may be allowed to lodge there. "My son, give me +<i>thine heart</i>." He does not say, "Give me thine head,<span class="pagenum"><a name="Page_218" id="Page_218">[218]</a></span> +or thine intellect, or thy talents, or thy tongue, or thy +money;" but "Give me thine heart:" and in order to +prove the sincerity of our response to this gracious command, +he will lay his hand upon something very near +our hearts. Thus he says to Abraham, "Take now +thy son, thine only son Isaac, whom thou lovest, and +get thee into the land of Moriah, and offer him there +for a burnt-offering, upon one of the mountains which I +will tell thee of." This was coming very close to Abraham's +heart. It was passing him through a searching +crucible indeed. God "requires truth in the inward +parts." There may be much truth on the lips, and +much in the intellect, but God looks for it in the heart. +It is no ordinary proof that will satisfy God, as to the +love of our hearts. He himself did not rest satisfied +with giving an ordinary proof. He gave his Son, and +we should aim at giving very striking proofs of our love +to him who so loved us, even when we were dead in +trespasses and sins.</p> + +<p>However, it is well to see that God confers a signal +honor upon us when he thus tests our hearts. We +never read that "the Lord did tempt Lot." No; Sodom +tempted Lot. He never reached a sufficiently high +elevation to warrant his being tried by the hand of +Jehovah. It was too plainly manifest that there was +plenty between his heart and the Lord, and it did not, +therefore, require the furnace to bring that out. Sodom +would have held out no temptation whatever to Abraham. +This was made manifest in his interview with +Sodom's king, in Chapter xiv. God knew well that +Abraham loved him far better than Sodom; but he +would make it manifest that he loved him better than<span class="pagenum"><a name="Page_219" id="Page_219">[219]</a></span> +any one or any thing, by laying his hand upon the +nearest and dearest object. "Take now thy son, thine +only son, Isaac." Yes, Isaac, the child of promise; +Isaac, the object of long-deferred hope, the object of +parental love, and the one in whom all the kindreds of +the earth were to be blessed. This Isaac must be offered +as a burnt-offering. This, surely, was putting faith to +the test, in order that, being more precious than gold +that perisheth, though it be tried with fire, it might be +found unto praise, and honor, and glory. Had Abraham's +whole soul not been stayed simply on the Lord, +he never could have yielded unhesitating obedience to +such a searching command. But God himself was the +living and abiding support of his heart, and therefore +he was prepared to give up all for him.</p> + +<p>The soul that has found <i>all</i> its springs in God, can, +without any demur, retire from <i>all</i> creature streams. +We can give up the creature, just in proportion as we +have found out, or become experimentally acquainted +with the Creator, and no further. To attempt to give +up the visible things in any other way, save in the +energy of that faith which lays hold of the invisible, is +the most fruitless labor possible. It cannot be done. +I will hold fast my Isaac until I have found my all in +God. It is when we are enabled by faith, to say "God is +our refuge and strength, a very present help in trouble," +that we can also add, "therefore will we not fear, though +the earth be removed, and though the mountains be +carried into the midst of the sea." (Ps. xlvi. 1, 2.)</p> + +<p>"And Abraham rose up early in the morning." +There is ready obedience. "I made haste and delayed +not to keep thy commandments." Faith never stops<span class="pagenum"><a name="Page_220" id="Page_220">[220]</a></span> +to look at circumstances, or ponder results; it only looks +at God; it expresses itself thus: "But when it pleased +God, who separated me from my mother's womb, and +called me by his grace, to reveal his Son in me, that I +might preach him among the Gentiles; immediately I +conferred not with flesh and blood." (Gal. i. 15, 16.) +The moment we confer with flesh and blood, our testimony +and service are marred, for flesh and blood can +never obey. We must rise early, and carry out, through +grace, the divine command. Thus we are blessed, and +God is glorified. Having God's own word as the basis +of our acting will ever impart strength and stability to +our acting. If we merely act from impulse, when the +impulse subsides, the acting will subside also.</p> + +<p>There are two things needful to a course of steady +and consistent action, viz., the Holy Ghost, as the power +of action, and the word to give proper direction. To +use a familiar illustration: on a railway, we should find +steam of little use without the iron rails firmly laid +down; the former is the power by which we move; and +the latter, the direction. It is needless to add that the +rails would be of little use without the steam. Now, +Abraham was blessed with both. He had the power +of action conferred by God; and the command to act +given by God also. His devotedness was of a most +definite character; and this is deeply important. We +frequently find much that looks like devotedness, but +which, in reality, is but the desultory activity of a will +not brought under the powerful action of the word of +God. All such apparent devotedness is worthless, and +the spirit from which it proceeds will very speedily +evaporate. We may lay down the following principle,<span class="pagenum"><a name="Page_221" id="Page_221">[221]</a></span> +viz., whenever devotedness passes beyond divinely +appointed bounds it is suspicious. If it comes not up to +these bounds it is defective; if it flows without them +it is erratic. I quite admit that there are extraordinary +operations and ways of the Spirit of God, in which he +asserts his own sovereignty, and rises above ordinary +bounds; but, in such cases, the evidence of divine +activity will be sufficiently strong to carry home conviction +to every spiritual mind; nor will they, in the +slightest degree, interfere with the truth of the principle +that true devotedness will ever be founded upon and +governed by divine principle. To sacrifice a son might +seem to be an act of most extraordinary devotedness; +but, be it remembered, that what gave that act all its +value, in God's sight, was the simple fact of its being +based upon God's command.</p> + +<p>Then, we have another thing connected with true +devotedness, and that is a spirit of worship. "I and the +lad will go yonder and <i>worship</i>." The really devoted +servant will keep his eye, not on his service, be it ever +so great, but on the Master, and this will produce a +spirit of worship. If I love my master, according to +the flesh, I shall not mind whether I am cleaning his +shoes or driving his carriage; but if I am thinking +more of myself than of him, I shall rather be a coachman +than a shoeblack. So it is precisely in the service +of the heavenly Master: if I am thinking only of him, +planting churches and making tents will be both alike +to me. We may see the same thine in angelic ministry. +It matters not to an angel whether he be sent to destroy +an army, or to protect the person of some heir of salvation. +It is the Master who entirely fills his vision. As<span class="pagenum"><a name="Page_222" id="Page_222">[222]</a></span> +some one has remarked, "if two angels were sent from +heaven, one to rule an empire, and the other to sweep +the streets, they would not dispute about their respective +work." This is most true, and so should it be with +us. The servant should ever be combined with the +worshipper, and the works of our hands perfumed with +the ardent breathings of our spirits. In other words +we should go forth to our work in the spirit of those +memorable words, "I and the lad will go yonder and +worship." This would effectually preserve us from that +merely mechanical service into which we are so prone +to drop,—doing things for doing's sake, and being more +occupied with our work than with our Master. All +must flow from simple faith in God, and obedience to +his word.</p> + +<p>"By faith Abraham, when he was tried, offered up +Isaac; and he that had received the promises, offered +up his only-begotten." (Heb. xi. 17.) It is only as we +are walking by faith that we can begin, continue, and +end our works in God. Abraham not merely set out to +offer his son, but he went on, and reached the spot which +God had appointed. "And Abraham took the wood of +the burnt-offering, and laid it upon Isaac his son; and +he took the fire in his hand, and a knife: and they went +both of them together." And further on we read, "And +Abraham built an altar there; and laid the wood in +order; and bound Isaac his son, and laid him on the +altar upon the wood. And Abraham stretched forth +his hand, and took the knife to slay his son." This was +real work, "a work of faith and labor of love," in the +highest sense. It was no mere mockery—no drawing +near with the lips, while the heart was far off—no saying,<span class="pagenum"><a name="Page_223" id="Page_223">[223]</a></span> +"I go, sir, and went not." It was all deep reality, +just such as faith ever delights to produce, and which +God delights to accept. It is easy to make a show of +devotedness when there is no demand for it. It is easy +to say, "though all shall be offended because of thee, +yet will I never be offended ... though I should +die with thee, yet will I not deny thee;" but the point +is to stand the trial. When Peter was put to the test, +he entirely broke down. Faith never talks of what it +will do, but does what it can in the strength of the +Lord. Nothing can be more thoroughly worthless than +a spirit of empty pretension. It is just as worthless +as the basis on which it rests. But faith acts "when +it is tried;" and till then it is content to be unseen and +silent.</p> + +<p>Now, it needs hardly to be remarked that God is +glorified in those holy activities of faith. He is the +immediate object of them, as he is the spring from +whence they emanate. There was not a scene in Abraham's +entire history in which God was so much glorified +as the scene on Mount Moriah. There it was that he +was enabled to bear testimony to the fact that he had +found all his fresh springs in God,—found them not +merely previous to, but after, Isaac's birth. This is a +most touching point. It is one thing to rest in God's +blessings, and another thing to rest in himself. It is +one thing to trust God when I have before my eyes the +channel through which the blessing is to flow; and +quite another thing to trust him when that channel is +entirely stopped up. This was what proved the excellency +of Abraham's faith. He showed that he could +not merely trust God for an innumerable seed while<span class="pagenum"><a name="Page_224" id="Page_224">[224]</a></span> +Isaac stood before him in health and vigor; but just +as fully if he were a smoking victim on the altar. This +was a high order of confidence in God; it was unalloyed +confidence; it was not a confidence propped up in part +by the Creator and in part by the creature. No; it +rested on one solid pedestal, viz., God himself. "He +accounted that God was able." He never accounted +that Isaac was able. Isaac without God was nothing; +God without Isaac was every thing. This is a principle +of the very last importance, and one eminently calculated +to test the heart most keenly. Does it make any difference +to me to see the apparent channel of all my blessings +dried up? Am I dwelling sufficiently near the +fountain-head to be able, with a worshipping spirit, to +behold all the creature streams dried up? This I do +feel to be a searching question. Have I such a simple +view of God's sufficiency as to be able as it were to +"stretch forth my hand and take the knife to slay my +son." Abraham was enabled to do this, because his eye +rested on the God of resurrection. "He accounted that +God was able to raise him up even from the dead."</p> + +<p>In a word, it was with God he had to do, and that +was quite enough. He was not suffered to strike the +blow. He had gone to the very utmost bounds; he +had come up to the line beyond which God could not +suffer him to go. The Blessed One spared the father's +heart the pang which he did not spare his own heart, +even that of smiting his Son. He, blessed be his name, +passed beyond the utmost bounds, for "he spared not +his own Son, but delivered him up for us all." "It +pleased the Lord to bruise him; he hath put him to +grief." There was no voice from heaven when, on Calvary,<span class="pagenum"><a name="Page_225" id="Page_225">[225]</a></span> +the Father offered up his only-begotten Son. No, +it was a perfectly accomplished sacrifice; and in its +accomplishment our everlasting peace is sealed.</p> + +<p>However, Abraham's devotedness was fully proved +and fully accepted. "For now I know that thou fearest +God, seeing thou hast not withheld thy son, thine +only son, from me." Mark, it is "<i>now</i> I know." It +had never been proved before. It was there, no doubt; +and, if there, God knew it; but the valuable point here +is, that God founds his knowledge of it upon the +palpable evidence afforded at the altar upon Mount +Moriah. Faith is always proved by action, and the +fear of God by the fruits which flow from it. "Was +not Abraham our father justified by works when he +had offered Isaac his son on the altar?" (James ii. 21.) +Who could think of calling his faith in question? +Take away faith, and Abraham appears on Moriah as a +murderer and a madman. Take faith into account, and +he appears as a devoted worshipper,—a God-fearing, +justified man. But faith must be proved. "What +doth it profit, my brethren, though a man <i>say</i> he hath +faith, and have not works?" (James ii. 14.) Will +either God or man be satisfied with a powerless and +profitless profession? Surely not. God looks for reality, +and honors it where he sees it; and as for man, he +can understand naught save the living and intelligible +utterance of a faith that shows itself in acts. We are +surrounded by the profession of religion; the phraseology +of faith is on every lip; but faith itself is as rare a +gem as ever,—that faith which will enable a man to push +out from the shore of present circumstances, and meet +the waves and the winds, and not only meet them,<span class="pagenum"><a name="Page_226" id="Page_226">[226]</a></span> +but endure them, even though the Master should seem +to be asleep on the pillow.</p> + +<p>And here I would remark the beautiful harmony +between St. James and St. Paul on the subject of +justification. The intelligent and spiritual reader, who +bows to the important truth of the plenary inspiration +of holy scripture, knows full well that on this question +it is not with Paul or James we have to do, but with +the Holy Ghost, who graciously used each of those +honored men as the pen to write his thoughts, just as I +might take up a quill-pen or a steel-pen to write my +thoughts, in which case it would be quite preposterous +to speak of a discrepancy between the two pens, inasmuch +as the writer is one. Hence it is just as impossible +that two divinely-inspired penmen could clash, as +that two heavenly bodies, while moving in their divinely-appointed +orbits, could come into collision.</p> + +<p>But, in reality, as might be expected, there is the +fullest and most perfect harmony between those two +apostles; indeed, on the subject of justification, the one +is the counterpart or exponent of the other. St Paul +gives us the inward principle, St. James the outward +development of that principle; the former presents the +hidden life, the latter the manifested life; the former +looks at man in relation to God, the latter looks at him +in his relation to man. Now we want both: the +inward would not do without the outward; and the +outward would be valueless and powerless without the +inward. "Abraham was justified" when "he believed +God;" and "Abraham was justified" when "he offered +Isaac his son." In the former case we have his secret +standing; in the latter, his public acknowledgment by<span class="pagenum"><a name="Page_227" id="Page_227">[227]</a></span> +heaven and earth. It is well to understand this distinction. +There was no voice from heaven when "Abraham +believed God," though in God's view he was there, +then, and thus "counted righteous;" but "when he had +offered his son upon the altar," God could say, "now I +know;" and all the world had a powerful and unanswerable +proof of the fact that Abraham was a justified +man. Thus will it ever be. Where there is the inward +principle, there will be the outward acting; but all +the value of the latter springs from its connection with +the former. Disconnect, for one moment, Abraham's +acting, as set forth by St. James, from Abraham's faith, +as set forth by St. Paul, and what justifying virtue did +it possess? None whatever. All its value, all its efficacy, +all its virtue, springs from the fact that it was +the outward manifestation of that faith, by virtue of +which he had been already counted righteous before +God. Thus much as to the admirable harmony between +St. Paul and St. James: or rather as to the unity of +the voice of the Holy Ghost, whether that voice be uttered +by St. Paul or St. James.</p> + +<p>We now return to our chapter. It is deeply interesting +to mark here how Abraham's soul is led into a fresh +discovery of God's character by the trial of his faith. +When we are enabled to bear the testings of God's own +hand, it is sure to lead us into some new experience +with respect to his character, which makes us to know +how valuable the testing is. If Abraham had not +stretched out his hand to slay his son, he never would +have known the rich and exquisite depths of that title +which he here bestows upon God, viz., "Jehovah Jireh." +It is only when we are really put to the test that we<span class="pagenum"><a name="Page_228" id="Page_228">[228]</a></span> +discover what God is. Without trial we can be but +theorists, and God would not have us such: he would +have us entering into the living depths that are in himself,—the +divine realities of personal communion with +him. With what different feelings and convictions +must Abraham have retraced his steps from Moriah to +Beersheba! from the mount of the Lord to the well of +the oath! What very different thoughts of God! +What different thoughts of Isaac! What different +thoughts of every thing! Truly we may say, "Happy +is the man that endureth trial." It is an honor put +upon one by the Lord himself, and the deep blessedness +of the experience to which it leads cannot easily be estimated. +It is when men are brought, to use the language +of the 107th Psalm, "to their wits' end," that they +discover what God is. Oh, for grace to endure trial, +that God's workmanship may appear, and his name be +glorified in us!</p> + +<p>There is one point, which, before closing my remarks +on this chapter, I shall notice, and that is, the gracious +way in which God gives Abraham credit for having +done the act which he had showed himself so fully prepared +to do. "By myself have I sworn, saith the Lord; +for because <i>thou hast done this thing</i>, 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 +<i>his enemies</i>; and in thy seed shall all the nations of the +earth be blessed: because thou hast obeyed my voice." +This beautifully corresponds with the Spirit's notice of +Abraham's acting, as put before us in Heb. xi. and also<span class="pagenum"><a name="Page_229" id="Page_229">[229]</a></span> +in James ii., in both of which scriptures he is looked +upon as having offered Isaac his son upon the altar. +The grand principle conveyed in the whole matter is +this: Abraham proved that he was prepared to have +the scene entirely cleared of <i>all</i> but God; and, moreover, +it was this same principle which both <i>constituted</i> +and <i>proved</i> him a justified man. Faith can do without +every one and every thing but God. It has the full +sense of his sufficiency, and can, therefore, let go all +beside. Hence Abraham could rightly estimate the +words, "<i>by myself</i> have I sworn." Yes, this wondrous +word, "myself," was every thing to the man of faith. +"For when God made promise to Abraham, because he +could swear by no greater, he sware by himself.... +For men verily swear by the greater, and an oath for +confirmation is to them an end of all strife. Wherein +God, willing more abundantly to show unto the heirs of +promise the immutability of his counsel, confirmed it by +an oath." The word and oath of the living God should +put an end to all the strivings and workings of the +human will, and form the immovable anchor of the +soul amid all the tossing and tumult of this stormy +world.</p> + +<p>Now, we must condemn ourselves constantly, because +of the little power which the promise of God has in +our hearts. There it is, and we profess to believe it; +but ah! it is not that deep, abiding, influential reality +which it ought ever to be; we do not draw from it that +"strong consolation" which it is calculated to afford. +How little prepared are we, in the power of faith, in the +promise of God, to slay our Isaac! We need to cry to +God that he would be graciously pleased to endow us<span class="pagenum"><a name="Page_230" id="Page_230">[230]</a></span> +with a deeper insight into the blessed reality of a life +of faith in himself, that so we may understand better +the import of that word of St. John: "This is the +victory that overcometh the world, even your faith." +We can only overcome the world by faith. Unbelief +puts us under the power of present things; in other +words, it gives the world the victory over us. A soul +that has entered by the teaching of the Holy Ghost +into the sense of God's sufficiency, is entirely independent +of things here. Beloved reader, may we know +this, for our peace and joy in God and his glory in us.</p> + + + +<p><br /><br /></p> +<hr style="width: 25%;" /> +<p><br /><br /></p> +<h2><a name="CHAPTER_XXIII" id="CHAPTER_XXIII"></a>CHAPTER XXIII.</h2> + + +<p>This little section of inspiration furnishes much sweet +and profitable instruction to the soul. In it the Holy +Spirit sets before us a beautiful exhibition of the mode +in which the man of faith should carry himself toward +those that are without. While it is true, divinely true, +that faith makes a man independent of the men of the +world, it is no less true that faith will ever teach him +to walk honestly toward them. We are told to "walk +honestly toward them that are without;" (1 Thess. +iv. 12:) "to provide things honest in the sight of all;" +(2 Cor. viii. 21:) "to owe no man any thing;" (Rom. +xiii. 8.) These are weighty precepts,—precepts which, +even before their distinct enunciation, were duly observed +in all ages by the faithful servants of Christ, but +which in modern times alas! have not been sufficiently +attended to.<span class="pagenum"><a name="Page_231" id="Page_231">[231]</a></span></p> + +<p>The 23d of Genesis therefore is worthy of special +notice. It opens with the death of Sarah, and introduces +Abraham in a new character, viz., that of a mourner. +"Abraham came to mourn for Sarah, and to weep for +her." The child of God must meet such things; but he +must not meet them as others. The great fact of resurrection +comes in to his relief, and imparts a character +to his sorrow quite peculiar. (1 Thess. iv. 13, 14.) +The man of faith can stand at the grave of a brother or +sister, in the happy consciousness that it shall not long +hold its captive, "For if we believe that Jesus died and +rose again, even so them also which sleep in Jesus will +God bring with him." The redemption of the soul +secures the redemption of the body; the former we have, +the latter we wait for. (Rom. viii. 23.)</p> + +<p>Now, I believe that in purchasing Machpelah for a +burying-place, Abraham gave expression to his faith in +resurrection. "<i>He stood up from</i> before his dead." +Faith cannot long keep death in view; it has a higher +object, blessed be the "living God" who has given it. +Resurrection is that which ever fills the vision of faith; +and, in the power thereof, it can rise up from before the +dead. There is much conveyed in this action of Abraham. +We want to understand its meaning much more +fully, because we are much too prone to be occupied +with death and its consequences. Death is the boundary +of Satan's power; but where Satan ends, God begins. +Abraham understood this when he rose up and purchased +the cave of Machpelah as a sleeping-place for +Sarah. This was the expression of Abraham's thought +in reference to the future. He knew that in the ages +to come, God's promise about the land of Canaan would<span class="pagenum"><a name="Page_232" id="Page_232">[232]</a></span> +be fulfilled, and he was able to lay the body of Sarah +in the tomb, "in sure and certain hope of a glorious +resurrection."</p> + +<p>The sons of Heth knew nothing about this. The +thoughts which were filling the patriarch's soul were +entirely foreign to the uncircumcised children of Heth. +To them it seemed a small matter where he buried his +dead; but it was by no means a small matter to him. +"I am a stranger and a sojourner with you: give me a +possession of a burying-place with you that I may bury +my dead out of my sight." It might, and manifestly +did, appear strange to them to make so much ado about +a grave; but, "beloved, the world knoweth us not, even +as it knew him not." The finest traits and characteristics +of faith are those which are most incomprehensible +to the natural man. The Canaanites had no idea +of the expectations which were giving character to +Abraham's actings on this occasion. They had no idea +that he was looking forward to the possession of the +land, while he was merely looking for a spot in which, +as a dead man, he might wait for God's time, and God's +manner, viz., the <span class="smcap">MORNING OF RESURRECTION</span>. He felt +<i>he</i> had no controversy with the children of Heth, and +hence he was quite prepared to lay his head in the +grave, and allow God to act for him, and with him, and +by him.</p> + +<p>"These all died in (or according to) faith, (κατα πιστιν) +not having received the promises, but having seen them +afar off, and were persuaded of them, and embraced +them, and confessed that they were strangers and pilgrims +on the earth." (Heb. xi. 13.) This is a truly +exquisite feature in the divine life. Those "witnesses,"<span class="pagenum"><a name="Page_233" id="Page_233">[233]</a></span> +of whom the apostle is speaking in Heb. xi. not merely +lived by faith, but even when they arrived at the close +of their career, they proved that the promises of God +were as real and satisfying to their souls as when they +first started. Now, I believe this purchase of a burying-place +in the land was an exhibition of the power of faith, +not only to live, but to die. Why was Abraham so +particular about this purchase? Why was he so anxious +to make good his claim to the field and cave of Ephron +on righteous principles? Why so determined to weigh +out the full price "current with the merchant?" <span class="smcap">Faith</span> +is the answer. He did it all by faith. He knew the +land was his in prospect, and that in resurrection-glory +his seed should yet possess it, and until then he would +be no debtor to those who were yet to be dispossessed.</p> + +<p>Thus we may view this beautiful chapter in a twofold +light; first, as setting before us a plain, practical +principle, as to our dealings with the men of this world; +and secondly, as presenting the blessed hope which +should ever animate the man of faith. Putting both +these points together, we have an example of what the +child of God should ever be. The hope set before us +in the gospel is a glorious immortality; and this, while +it lifts the heart above every influence of nature and the +world, furnishes a high and holy principle with which +to govern all our intercourse with those who are without. +"We know that when he shall appear, we shall be like +him, for we shall see him as he is." This is our hope. +What is the moral effect of this? "Every man that +hath this hope in him purifieth himself, even as he is +pure." (1 John iii. 2, 3.) If I am to be like Christ by-and-by, +I shall seek to be as like him now as I can.<span class="pagenum"><a name="Page_234" id="Page_234">[234]</a></span> +Hence, the Christian should ever seek to walk in purity, +integrity, and moral grace, in the view of all around.</p> + +<p>Thus it was with Abraham, in reference to the sons +of Heth. His whole deportment and conduct, as set +forth in our chapter, would seem to have been marked +with very pure elevation and disinterestedness. He was +"a mighty prince among them," and they would fain +have done him a favor; but Abraham had learnt to +take his favors only from the God of resurrection, and +while he would pay <i>them</i> for Machpelah, he would look +to <i>him</i> for Canaan. The sons of Heth knew well the +value of "current money with the merchant," and Abraham +knew the value of the cave of Machpelah. It was +worth much more to him than it was to them. "The +land was worth" to them "four hundred shekels of silver," +but to him it was priceless, as the earnest of an +everlasting inheritance, which, because it was an everlasting +inheritance, could only be possessed in the power +of resurrection. Faith conducts the soul onward into +God's future; it looks at things as he looks at them, +and estimates them according to the judgment of the +sanctuary. Therefore, in the intelligence of faith, Abraham +stood up from before his dead, and purchased a +burying-place, which significantly set forth his hope of +resurrection, and of an inheritance founded thereon.<span class="pagenum"><a name="Page_235" id="Page_235">[235]</a></span></p> + + + +<p><br /><br /></p> +<hr style="width: 25%;" /> +<p><br /><br /></p> +<h2><a name="CHAPTER_XXIV" id="CHAPTER_XXIV"></a>CHAPTER XXIV.</h2> + + +<p>The connection of this chapter with the two which +precede it is worthy of notice. In Chapter xxii. the son +is offered up; in Chap. xxiii. Sarah is laid aside; and in +Chapter xxiv. the servant is sent forth to procure a bride +for him who had been, as it were, received from the +dead in a figure. This connection, in a very striking +manner, coincides with the order of events connected +with the calling out of the Church. Whether this +coincidence is to be regarded as of divine origin will, it +may be, raise a question in the minds of some; but it +must at least be regarded as not a little remarkable.</p> + +<p>When we turn to the New Testament, the grand +events which meet our view are, first, the rejection and +death of Christ; secondly, the setting aside of Israel +after the flesh; and, lastly, the calling out of the Church +to occupy the high position of the bride of the Lamb.</p> + +<p>Now all this exactly corresponds with the contents +of this and the two preceding chapters. The death of +Christ needed to be an accomplished fact ere the Church, +properly so called, could be called out. "The middle +wall of partition" needed to be broken down, ere the +"<i>one new man</i>" could be developed. It is well to understand +this in order that we may know the place which +the Church occupies in the ways of God. So long as +the Jewish economy subsisted there was the most strict +separation maintained between Jew and Gentile, and<span class="pagenum"><a name="Page_236" id="Page_236">[236]</a></span> +hence the idea of both being united in one new man +was far removed from the mind of a Jew. He was led +to view himself in a position of entire superiority to +that of a Gentile, and to view the latter as utterly unclean, +to whom it was unlawful to come in. (Acts x. 28.)</p> + +<p>If Israel had walked with God according to the +truth of the relationship into which he had graciously +brought them, they would have continued in their peculiar +place of separation and superiority; but this they +did not do; and, therefore, when they had filled up the +measure of their iniquity, by crucifying the Lord of +life and glory, and rejecting the testimony of the Holy +Ghost, we find St. Paul is raised up to be the minister +of a new thing, which was held back in the counsels of +God, while the testimony to Israel was going on. "For +this cause I, Paul, the prisoner of Jesus Christ for you +Gentiles, if ye have heard of the dispensation of the +grace of God, which is given me to you-ward: how +that by revelation he made known unto me the mystery +... which in other ages was not made known unto +the sons of men, <i>as it is now</i> revealed unto his holy +apostles and prophets (i. e., New-Testament prophets, +τοις ἁγιοις αποστολιος αυτον και προφηταις) by the Spirit; +that the Gentiles should be fellow-heirs, and of the +same body, and partakers of his promise in Christ by +the gospel." (Eph. iii. 1-6.) This is conclusive. The +mystery of the Church, composed of Jew and Gentile, +baptized by one Spirit into one body, united to the +glorious Head in the heavens, had never been revealed +until Paul's day. Of this mystery the apostle goes on +to say, "<i>I</i> was made a minister, according to the gift +of the grace of God, given unto me, by the effectual<span class="pagenum"><a name="Page_237" id="Page_237">[237]</a></span> +working of his power." (Ver. 7.) The apostles and +prophets of the New Testament formed, as it were, the +first layer of this glorious building. (See Eph. ii. 20.) +This being so, it follows as a consequence that the +building could not have been begun before. If the +building had been going on from the days of Abel +downwards, the apostle would then have said, "the +foundation of the Old-Testament saints." But he has +not said so, and therefore we conclude that, whatever +be the position assigned to the Old-Testament saints, +they cannot possibly belong to a body which had no +existence, save in the purpose of God, until the death +and resurrection of Christ, and the consequent descent +of the Holy Ghost. Saved they were, blessed be God: +saved by the blood of Christ, and destined to enjoy +heavenly glory with the Church; but they could not +have formed a part of that which did not exist for hundreds +of years after their time.</p> + +<p>It were easy to enter upon a more elaborate demonstration +of this most important truth, were this the +place for so doing; but I shall now go on with our +chapter, having merely touched upon a question of +commanding interest, because of its being suggested by +the position of the 24th of Genesis.</p> + +<p>There may be a question in some minds as to +whether we are to view this deeply-interesting portion +of scripture as <i>a type</i> of the calling out of the Church +by the Holy Ghost. For myself, I feel happier in +merely handling it as <i>an illustration</i> of that glorious +work. We cannot suppose that the Spirit of God +would occupy an unusually long chapter with the mere +detail of a family compact, were that compact not typical<span class="pagenum"><a name="Page_238" id="Page_238">[238]</a></span> +or illustrative of some great truth. "Whatsoever +things were written aforetime, were written for our +learning." This is emphatic. What, therefore, are we +to learn from the chapter before us? I believe it furnishes +us with a beautiful illustration or foreshadowing +of the great mystery of the Church. It is important +to see that, while there is no direct revelation of this +mystery in the Old Testament, there are, nevertheless, +scenes and circumstances which, in a very remarkable +manner, shadow it forth; as, for example, the chapter +before us. As has been remarked, the son being, in a +figure, offered up, and received again from the dead; +the original parent stem, as it were, being laid aside, +the messenger is sent forth by the father to procure a +bride for the son.</p> + +<p>Now, in order to the clear and full understanding of +the contents of the entire chapter, we may consider the +following points, viz., 1, <i>the oath</i>; 2, <i>the testimony</i>; +3, <i>the result</i>. It is beautiful to observe that the call +and exaltation of Rebekah were founded upon the oath +between Abraham and his servant. She knew nothing +of this, though she was, in the purpose of God, so +entirely the subject of it all. So it is exactly with the +Church of God as a whole and each constituent part. +"In thy book were all my members written, which in +continuance were fashioned, when as yet there were +none of them." (Ps. cxxxix. 16.) "Blessed be the +God and Father of our Lord Jesus Christ, who hath +blessed us with all spiritual blessings in the heavenlies +in Christ; according as he hath chosen us in him before +the foundation of the world, that we should be +holy and without blame before him in love." (Eph.<span class="pagenum"><a name="Page_239" id="Page_239">[239]</a></span> +i. 3, 4.) "For whom he did foreknow, he also did +predestinate to be conformed to the image of his Son, +that he might be the firstborn among many brethren. +Moreover, whom he did predestinate, them he also called; +and whom he called, them he also justified; and whom +he justified, them he also glorified." (Rom. viii. 29, 30.) +These scriptures are all in beautiful harmony with the +point immediately before us. The call, the justification, +and the glory of the Church, are all founded on the +eternal purpose of God,—his word and oath, ratified by +the death, resurrection, and exaltation of the Son. Far +back, beyond the bounds of time, in the deep recesses +of God's eternal mind, lay this wondrous purpose +respecting the Church, which cannot, by any means, be +separated from the divine thought respecting the glory +of the Son. The oath between Abraham and the servant +had for its object the provision of a partner for the +son. It was the father's desire with respect to the son +that all led to Rebekah's after-dignity. It is happy to +see this. Happy to see how the Church's security and +blessing stand inseparably connected with Christ and +his glory. "For the man is not of the woman, but +the woman of the man. Neither was the man created +for the woman; but the woman for the man." (1 Cor. +xi. 8, 9.) So it is in the beautiful parable of the +marriage-supper; "the kingdom of heaven is like unto +a certain king which made a marriage for his son." +(Matt. xxii. 2.) <span class="smcap">The Son</span> is the grand object of all the +thoughts and counsels of God: and if any are brought +into blessing, or glory, or dignity, it can only be in +connection with him. All title to these things, and +even to life itself, was forfeited by sin; but Christ<span class="pagenum"><a name="Page_240" id="Page_240">[240]</a></span> +met all the penalty due to sin; he made himself +responsible for every thing on behalf of his body the +Church; he was nailed to the cross as her representative; +he bore her sins in his own body on the tree, and went +down into the grave under the full weight of them. +Hence, nothing can be more complete than the Church's +deliverance from all that was against her. She is +quickened out of the grave of Christ, where all her +trespasses were laid. The life which she has is a life +taken up at the other side of death, after every possible +demand had been met. Hence, this life is connected +with, and founded upon, divine righteousness, inasmuch +as Christ's title to life is founded upon his having +entirely exhausted the power of death; and he is the +Church's life. Thus the Church enjoys divine life; she +stands in divine righteousness; and the hope that animates +her is the hope of righteousness. (See, amongst +many other scriptures, John iii. 16, 36; v. 39, 40; vi. +27, 40, 47, 68; xi. 25; xvii. 2; Rom. v. 21; vi. 23; +1 Tim. i. 16; 1 John ii. 25; v. 20; Jude 21; Eph. ii. +1-6, 14, 15; Col. i. 12-22; ii. 10-15; Rom. i. 17; +iii. 21-26; iv. 5, 23-25; 2 Cor. v. 21; Gal. v. 5.)</p> + +<p>These scriptures most fully establish the three points, +viz., the life, the righteousness, and the hope of the +Church, all of which flow from her being one with him +who was raised from the dead. Now, nothing can be +so calculated to assure the heart as the conviction that +the Church's existence is essential to the glory of Christ. +"The woman is the glory of the man." (1 Cor. xi. 7.) +And again, the Church is called "the fulness of him +that filleth all in all." (Eph. i. 23.) This last is a +remarkable expression. The word translated "fulness"<span class="pagenum"><a name="Page_241" id="Page_241">[241]</a></span> +means the complement, that which, being added to something +else, makes up a whole. Thus it is that Christ +the Head, and the Church the body, make up the "one +new man." (Eph. ii. 15.) Looking at the matter in +this point of view, it is no marvel that the Church +should have been the object of God's eternal counsels. +When we view her as the body, the bride, the companion, +the counterpart, of his only-begotten Son, we +feel that there was, through grace, wondrous reason for +her being so thought of before the foundation of the +world. Rebekah was necessary to Isaac, and therefore +she was the subject of secret counsel while yet in profound +ignorance about her high destiny. All Abraham's +thought was about Isaac. "I will make thee swear by +the Lord, the God of heaven, and the God of the earth, +that thou shalt not take <i>a wife unto my son</i> of the +daughters of the Canaanites, among whom I dwell." +Here we see that the all-important point was, "a wife +unto my son." "It is not good that the man should +be alone." This opens up a very deep and blessed view +of the Church. In the counsels of God she is necessary +to Christ; and in the accomplished work of Christ, divine +provision has been made for her being called into +existence.</p> + +<p>While occupied with such a character of truth as +this, it is no longer a question as to whether God can +save poor sinners; he actually wants to "make a marriage +for his Son," and the Church is the destined bride,—she +is the object of the Father's purpose, the object of +the Son's love, and of the testimony of the Holy Ghost. +She is to be the sharer of all the Son's dignity and +glory, as she is the sharer of all that love of which he<span class="pagenum"><a name="Page_242" id="Page_242">[242]</a></span> +has been the everlasting object. Hear his own words: +"And the glory which thou gavest me, I have given +them; that they may be one, even as we are one: I in +them, and thou in me, that they may be made perfect +in one; and that the world may know that thou hast +sent me, and hast loved them as thou hast loved me." +(John xvii. 22, 23.) This settles the whole question. +The words just quoted give us the thoughts of Christ's +heart in reference to the Church. She is to be as he +is, and not only so, but she is so even now, as St. John +tells us, "Herein is love perfected with us, that we may +have boldness in the day of judgment: because as he is, +<i>so are we</i> in this world." (1 John iv. 17.) This gives +full confidence to the soul. "We are in him that is +true, in his Son Jesus Christ. This is the true God and +eternal life." (1 John v. 20.) There is here no ground +for uncertainty. Every thing is secured for the bride in +the bridegroom. All that belonged to Isaac became +Rebekah's because Isaac was hers; and so all that +belongs to Christ is made available to the Church. +"All things are yours; whether Paul, or Apollos, or +Cephas, or the world, or life, or death, or things present, +or things to come; all are yours, and ye are Christ's, +and Christ is God's." (1 Cor. iii. 21-23.) Christ is +"head over all things to the Church." (Eph. i. 22.) It +will be his joy throughout eternity to exhibit the +Church in all the glory and beauty with which he has +endowed her, for her glory and beauty will be but the +reflection of his. Angels and principalities shall behold +in the Church the marvellous display of the wisdom, +power, and grace of God in Christ.</p> + +<p>But we shall now look at the second point for consideration,<span class="pagenum"><a name="Page_243" id="Page_243">[243]</a></span> +viz., <i>the testimony</i>. Abraham's servant carried +with him a very distinct testimony. "And he +said, I am Abraham's servant. And the Lord hath +blessed my master greatly, and he is become great; +and he hath given him flocks, and herds, and silver, and +gold, and men servants, and maid servants, and camels, +and asses. And Sarah, my master's wife, bare a son to +my master when she was old; and unto him hath he +given all that he hath." (Ver. 34-36.) He reveals +the father and the son. Such was his testimony. He +speaks of the vast resources of the father, and of the +son's being endowed with all these in virtue of his +being "the only-begotten," and the object of the father's +love. With this testimony he seeks to obtain a +bride for the son.</p> + +<p>All this, I need hardly remark, is strikingly illustrative +of the testimony with which the Holy Ghost was +sent from heaven upon the day of Pentecost. "When +the Comforter is come, whom I will send unto you from +the Father, even the Spirit of truth, which proceedeth +from the Father, he shall testify of me." (John xv. 26.) +Again, "Howbeit when he the Spirit of truth is come, +he will guide you into all truth; for he shall not speak +of himself; but whatsoever he shall hear, that shall he +speak; and he will show you things to come. He shall +glorify me: for he shall receive of mine and show it +unto you. <i>All things that the Father hath are mine</i>: +therefore said I, that he shall take of mine and shall +show it unto you." (John xvi. 13-15.) The coincidence +of these words with the testimony of Abraham's +servant is instructive and interesting. It was by +telling of Isaac that he sought to attract the heart of<span class="pagenum"><a name="Page_244" id="Page_244">[244]</a></span> +Rebekah; and it is, as we know, by telling of Jesus, that +the Holy Ghost seeks to draw poor sinners away from +a world of sin and folly into the blessed and holy unity +of the body of Christ. "He shall take of mine and +show it unto you." The Spirit of God will never lead +any one to look at himself or his work; but only and +always at Christ. Hence, the more really spiritual any +one is, the more entirely will he be occupied with +Christ.</p> + +<p>Some there are who regard it as a great mark of +spirituality to be ever looking in at their own hearts, +and dwelling upon what they find there, even though +that be the work of the Spirit. This is a great mistake. +So far from its being a proof of spirituality, it is a +proof of the very reverse, for it is expressly declared of +the Holy Ghost that "he shall not speak of himself;" +but that, on the contrary, "he shall take of mine and +show it unto you." Therefore, whenever one is looking +inward, and building on the evidences of the Spirit's +work there, he may be assured he is not led by the +Spirit of God in so doing. It is by holding up Christ +that the Spirit draws souls to God. This is very important. +The knowledge of Christ is life eternal; and +it is the Father's revelation of Christ by the Holy +Ghost that constitutes the basis of the Church. When +Peter confessed Christ to be the Son of the living God, +Christ's answer was, "Blessed art thou, Simon Bar-jonah; +for flesh and blood hath not revealed it unto +thee, but my Father which is in heaven. And I say +unto thee, that thou art Peter; and upon this rock <i>I +will build</i> my church; and the gates of hell shall not +prevail against it." (Matt. xvi. 17, 18.) What rock?<span class="pagenum"><a name="Page_245" id="Page_245">[245]</a></span> +Peter? God forbid. "This rock" ταυτη τη πετρα simply +means the Father's revelation of Christ as the Son of +the living God, which is the only means by which any +one is introduced into the assembly of Christ. Now +this opens to us very much the true character of the +gospel. It is pre-eminently and emphatically a revelation,—a +revelation not merely of a doctrine, but of a +Person,—the Person of the Son. This revelation being +received by faith, draws the heart to Christ, and becomes +the spring of life and power,—the ground of +membership,—the power of fellowship. "When it +pleased God ... to <i>reveal his Son</i> in me," &c. Here +we have the true principle of "the rock," viz., God revealing +his Son. It is thus the superstructure is +reared up; and on this solid foundation it reposes, according +to God's eternal purpose.</p> + +<p>It is therefore peculiarly instructive to find in this +24th of Genesis such a marked and beautiful illustration +of the mission and special testimony of the Holy +Ghost. Abraham's servant, in seeking to procure a +bride for Isaac, sets forth all the dignity and wealth +with which he had been endowed by the father; the +love of which he was the object; and, in short, all that +was calculated to affect the heart and draw it off from +present things. He showed Rebekah an object in the +distance, and set before her the blessedness and reality +of being made one with that beloved and highly-favored +object. All that belonged to Isaac would belong +to Rebekah too, when she became part of him. +Such was his testimony. Such also is the testimony +of the Holy Ghost. He speaks of Christ, the glory of +Christ, "the beauty of Christ, the fulness of Christ, the<span class="pagenum"><a name="Page_246" id="Page_246">[246]</a></span> +grace of Christ, the unsearchable riches of Christ," the +dignity of his Person and the perfectness of his work.</p> + +<p>Moreover, he sets forth the amazing blessedness of +being one with such a Christ, "members of his body, +of his flesh, and of his bones." Such is the Spirit's +testimony always; and herein we have an excellent +touchstone by which to try all sorts of teaching and +preaching. The most spiritual teaching will ever be +characterized by a full and constant presentation of +Christ. He will ever form the burden of such teaching. +The Spirit cannot dwell on aught but Jesus. Of him +he delights to speak. He delights in setting forth his +attractions and excellencies. Hence, when a man is +ministering by the power of the Spirit of God, there +will always be more of Christ than any thing else in his +ministry. There will be little room in such ministry +for human logic and reasoning. Such things may do +very well where a man desires to set forth himself; but +the Spirit's sole object,—be it well remembered by all +who minister,—will ever be to set forth Christ.</p> + +<p>Let us now look, in the last place, at <i>the result</i> of all +this. Truth, and the practical application of truth, are +two very different things. It is one thing to speak of +the peculiar glories of the Church, and quite another +thing to be practically influenced by those glories. In +Rebekah's case, the effect was most marked and decisive. +The testimony of Abraham's servant sank down into her +ears, and into her heart, and entirely detached her heart's +affections from the scene of things around her. She +was ready to leave all and follow after, in order that she +might apprehend that for which she had been apprehended. +It was morally impossible that she could believe<span class="pagenum"><a name="Page_247" id="Page_247">[247]</a></span> +herself to be the subject of such high destinies, +and yet continue amid the circumstances of nature. If +the report concerning the future were true, attachment +to the present was the worst of folly. If the hope of +being Isaac's bride, joint-heir with him of all his dignity +and glory,—if this were a reality, then to continue +to tend Laban's sheep would be practically to despise +all that God had in grace set before her.</p> + +<p>But, no: the prospect was far too bright to be thus +lightly given up. True, she had not yet seen Isaac, +nor yet the inheritance; but she had believed the report, +the testimony of <i>him</i>, and had received, as it were, the +earnest of <i>it</i>, and these were enough for her heart; and +hence she unhesitatingly arises and expresses her readiness +to depart in the memorable words, "<i>I will go</i>." +She was fully prepared to enter upon an unknown path +in companionship with one who had told her of an object +far away, and of a glory connected with him, to +which she was about to be raised. "I will go," said +she, and "forgetting the things which were behind, and +reaching forth toward the things which were before, she +pressed toward the mark for the prize of her high +calling." Most touching and beautiful illustration this +of the Church, under the conduct of the Holy Ghost, +going onward to meet her heavenly Bridegroom. This +is what the Church should be; but, alas! there is sad +failure here. There is little of that holy alacrity in +laying aside every weight and every entanglement, in +the power of communion with the Holy Guide and Companion +of our way, whose office and delight it is to take +of the things of Jesus, and show them unto us; just as +Abraham's servant took of the things of Isaac, and<span class="pagenum"><a name="Page_248" id="Page_248">[248]</a></span> +showed them to Rebekah; and no doubt, too, he found +his joy in pouring fresh testimonies concerning the son +into her ear, as they moved onward toward the consummation +of all her joy and glory. Thus it is, at +least with our heavenly guide and companion. He delights +to tell of Jesus, "He shall take of mine and show +it unto you;" and again, "he shall show you things to +come." Now, this is what we really want,—this ministry +of the Spirit of God, unfolding Christ to our souls, producing +earnest longing to see him as he is, and be +made like him forever. Naught but this will ever +detach our hearts from earth and nature. What, save +the hope of being associated with Isaac, would ever have +led Rebekah to say, "I will go," when her "brother and +her mother said, Let the damsel abide with us a few +days, at least ten." And so with us: nothing but the +hope of seeing Jesus as he is, and being like him, will +ever enable or lead us to purify ourselves, even as he +is pure.</p> + + + +<p><br /><br /></p> +<hr style="width: 25%;" /> +<p><br /><br /></p> +<h2><a name="CHAPTER_XXV" id="CHAPTER_XXV"></a>CHAPTER XXV.</h2> + + +<p>In the opening of this chapter, Abraham's second marriage +is set before us,—an event not without its interest +to the spiritual mind, when viewed in connection with +what we have been considering in the preceding chapter. +With the light furnished by the prophetic scriptures of +the New Testament, we understand that after the completion +and taking-up of the elect bride of Christ, the +seed of Abraham will again come into notice. Thus, +after the marriage of Isaac, the Holy Ghost takes up +the history of Abraham's seed by a new marriage, together<span class="pagenum"><a name="Page_249" id="Page_249">[249]</a></span> +with other points in his history, and that of his +seed according to the flesh. I do not press any special +interpretation of all this: I merely say that it is not +without its interest.</p> + +<p>We have already referred to the remark of some one +on the book of Genesis, namely, that it is "full of the +seeds of things;" and as we pass along its comprehensive +pages, we shall find them teeming with all the fundamental +principles of truth, which are more elaborately +wrought out in the New Testament. True, in Genesis +these principles are set forth illustratively, and in the +New Testament didactically; still, the illustration is +deeply interesting, and eminently calculated to bring +home the truth with power to the soul.</p> + +<p>At the close of this chapter we are presented with +some principles of a very solemn and practical nature. +Jacob's character and actings will hereafter, if the Lord +will, come more fully before us; but I would just notice, +ere passing on, the conduct of Esau in reference to the +birthright, and all which it involved. The natural heart +places no value on the things of God. To it God's promise +is a vague, valueless, powerless thing, simply +because God is not known. Hence it is that present +things carry such weight and influence in man's estimation. +Any thing that man can <i>see</i> he values, because he +is governed by sight, and not by faith. To him the +present is every thing: the future is a mere uninfluential +thing,—a matter of the merest uncertainty. Thus it +was with Esau. Hear his fallacious reasoning: "Behold, +I am at the point to die; and what profit shall this +birthright do to me? What strange reasoning! <i>The +present</i> is slipping from beneath my feet: I will therefore<span class="pagenum"><a name="Page_250" id="Page_250">[250]</a></span> +despise and entirely let go the <i>future</i>! Time is +fading from my view, I will therefore abandon all interest +in eternity!" "Thus Esau despised his birthright." +Thus Israel despised the pleasant land; (Ps. +cvi. 24); thus they despised Christ. (Zech. xi. 13.) +Thus those who were bidden to the marriage despised +the invitation. (Matt. xxii. 5.) Man has no heart for +the things of God. The present is every thing to him. +A mess of pottage is better than a title to Canaan. +Hence, the very reason why Esau made light of the +birthright was the reason why he ought to have grasped +it with the greater intensity. The more clearly I see +the vanity of man's present, the more I shall cleave to +God's future. Thus it is in the judgment of faith. +"Seeing then that <i>all these things shall be dissolved</i>, +what manner of persons ought ye to be in all holy conversation +and godliness; looking for and hasting unto +the coming of the day of God, wherein the heavens being +on fire shall be dissolved, and the elements shall melt +with fervent heat? Nevertheless we, <i>according to his +promise</i>, look for new heavens and a new earth, wherein +dwelleth righteousness." (2 Pet. iii. 11-13.) These +are the thoughts of God, and therefore the thoughts of +faith. The things that are seen shall be dissolved. What, +then, are we to despise the unseen? By no means. The +present is rapidly passing away. What is our resource? +"Looking for, and hasting unto, the coming of the day +of God." This is the judgment of the renewed mind; +and any other judgment is only that of "a profane +person, as Esau, who for one morsel of meat sold his +birthright." (Heb. xii. 16.) The Lord keep us judging +of things as he judges. This can only be done by faith.<span class="pagenum"><a name="Page_251" id="Page_251">[251]</a></span></p> + + + +<p><br /><br /></p> +<hr style="width: 25%;" /> +<p><br /><br /></p> +<h2><a name="CHAPTER_XXVI" id="CHAPTER_XXVI"></a>CHAPTER XXVI.</h2> + + +<p>The opening verse of this chapter connects itself with +Chap. xii. "There was a famine in the land, beside the +first famine that was in the days of Abraham." The +trials which meet God's people in their course are very +much alike; and they ever tend to make manifest how +far the heart has found its <i>all</i> in God. It is a difficult +matter—a rare attainment—so to walk in sweet communion +with God as to be rendered thereby entirely independent +of things and people here. The Egypts and +the Gerars which lie on our right hand and on our left +present great temptations, either to turn aside out of the +right way, or to stop short of our true position as servants +of the true and living God.</p> + +<p>"And Isaac went unto Abimelech, King of the +Philistines, unto Gerar." There is a manifest difference +between Egypt and Gerar. Egypt is the expression of +the world in its natural resources, and its independence +of God. "My river is mine own," is the language +of an Egyptian who knew not Jehovah, and thought +not of looking to him for aught. Egypt was, locally, +farther removed from Canaan than Gerar; and, morally, +it expresses a condition of soul farther from God. Gerar +is thus referred to in Chap. x.: "And the border +of the Canaanites was from Sidon, as thou comest to +Gerar, unto Gaza: as thou goest unto Sodom, and +Gomorrah, and Admah, and Zeboim, even unto Lasha." +(Ver. 19.) We are informed that "from Gerar to Jerusalem<span class="pagenum"><a name="Page_252" id="Page_252">[252]</a></span> +was three days' journey." It was, therefore, as +compared with Egypt, an advanced position; but still +it lay within the range of very dangerous influences. +Abraham got into trouble there, and so does Isaac, in +this chapter, and that, too, in the very same way. +Abraham denied his wife, and so does Isaac. This is +peculiarly solemn. To see both the father and the son +fall into the same evil, in the same place, tells us plainly +that the influence of that place was not good.</p> + +<p>Had Isaac not gone to Abimelech, King of Gerar, he +would have no necessity for denying his wife; but the +slightest divergence from the true line of conduct superinduces +spiritual weakness. It was when Peter stood +and warmed himself at the high-priest's fire that he +denied his Master. Now, it is manifest that Isaac +was not really happy in Gerar. True, the Lord says +unto him, "sojourn in this land;" but how often does +the Lord give directions to his people morally suitable +to the condition he knows them to be in, and calculated +also to arouse them to a true sense of that condition? +He directed Moses, in Num. xiii. to send men to search +the land of Canaan; but had they not been in a low +moral condition such a step would not have been necessary. +We know well that faith does not need "<i>to spy +out</i>" when God's promise lies before us. Again, he +directed Moses to choose out seventy elders to help him +in the work; but had Moses fully entered into the +dignity and blessedness of his position, he would not +have needed such a direction. So, in reference to the +setting up of a king, in 1 Sam. viii. They ought not +to have needed a king. Hence, we must always take +into consideration the condition of an individual or<span class="pagenum"><a name="Page_253" id="Page_253">[253]</a></span> +a people to whom a direction is given before we can form +any correct judgment as to the direction.</p> + +<p>But again it may be said, if Isaac's position in Gerar +was wrong, how do we read, "Then Isaac sowed in that +land, and received the same year an hundred-fold: and +the Lord blessed him." (Ver. 12.) I reply, we can +never judge that a person's condition is right because of +prosperous circumstances. We have had already to remark +that there is a great difference between the Lord's +presence and his blessing. Many have the latter without +the former; and, moreover, the heart is prone to +mistake the one for the other,—prone to put the blessing +for the presence; or at least to argue that the one must +ever accompany the other. This is a great mistake. +How many do we see surrounded by God's blessings, +who neither have, nor wish for, God's presence? It is +important to see this. A man may "wax great, and +go forward, and grow until he becomes very great, and +have possession of flocks, and possession of herds, and +great store of servants," and all the while not have the +full, unhindered joy of the Lord's presence with him. +Flocks and herds are not the Lord. They are things +on account of which the Philistines might envy Isaac, +whereas they never would have envied him on account +of the Lord's presence. He might have been enjoying +the sweetest and richest communion with God, and the +Philistines have thought nothing whatever about it, +simply because they had no heart to understand or appreciate +such a reality. Flocks, herds, servants, and +wells of water they could appreciate; but the divine +presence they could not appreciate.</p> + +<p>However, Isaac at length makes his way from<span class="pagenum"><a name="Page_254" id="Page_254">[254]</a></span> +amongst the Philistines, and gets up to Beersheba. +"And <i>the Lord appeared unto him</i> the same night, and +said, I am the God of Abraham thy father; fear not, +for <i>I am with thee</i>, and will bless thee" (Ver. 24.) +Mark, it was not the Lord's blessing merely, but the +Lord himself. And why? because Isaac had left the +Philistines, with all their envy, and strife, and contention +behind, and gone up to Beersheba. Here the Lord +could show himself to his servant. The blessings of +his liberal hand might follow him during his sojourn +in Gerar; but his presence could not there be enjoyed. +To enjoy God's presence we must be where he is, and +he certainly is not to be found amid the strife and contention +of an ungodly world; and hence, the sooner the +child of God gets away from all such, the better. So +Isaac found it. He had no rest in his own spirit; and +he assuredly did not in any wise serve the Philistines +by his sojourn amongst them. It is a very common +error to imagine that we serve the men of this world by +mixing ourselves up with them in their associations and +ways. The true way to serve them is to stand apart +from them in the power of communion with God, and +thus show them the pattern of a more excellent way.</p> + +<p>Mark the progress in Isaac's soul, and the moral +effect of his course. "He went up from thence," "the +Lord appeared unto him," "he builded an altar," "he +called upon the name of the Lord," "he pitched his +tent," "his servants digged a well." Here we have +most blessed progress. The moment he took a step in +the right direction, he went from strength to strength. +He entered into the joy of God's presence,—tasted the +sweets of true worship, and exhibited the character of<span class="pagenum"><a name="Page_255" id="Page_255">[255]</a></span> +a stranger and pilgrim, and found peaceful refreshment, +an undisputed well, which the Philistines could not +stop because they were not there.</p> + +<p>These were blessed results in reference to Isaac himself; +and now observe the effect produced upon others. +"Then Abimelech went to him from Gerar, and Ahuzzath, +one of his friends, and Phicol the chief captain of +his army. And Isaac said unto them, Wherefore come +ye to me, seeing ye hate me, and have sent me away +from you? And they said, We saw certainly that the +Lord was with thee: and we said, Let there now be an +oath betwixt us," &c. The true way to act on the hearts +and consciences of the men of the world is to stand in +decided separation from them, while dealing in perfect +grace toward them. So long as Isaac continued in +Gerar, there was nothing but strife and contention. He +was reaping sorrow for himself, and producing no effect +whatever upon those around him. On the contrary, the +moment he went away from them, their hearts were +touched, and they followed him, and desired a covenant. +This is very instructive. The principle unfolded here +may be seen constantly exemplified in the history of the +children of God. The first point with the heart should +ever be to see that in our position we are <i>right with +God</i>, and not only right in position, but in the moral +condition of the soul. When we are right with God, we +may expect to act salutarily upon men. The moment +Isaac got up to Beersheba, and took his place as a worshipper, +his own soul was refreshed, and he was used +of God to act upon others. So long as we continue in +a low position, we are robbing ourselves of blessing, +and failing totally in our testimony and service.<span class="pagenum"><a name="Page_256" id="Page_256">[256]</a></span></p> + +<p>Nor should we, when in a wrong position, stop to inquire, +as we so often do, "Where can I find any thing +better?" God's order is, "Cease to do evil;" and when +we have acted upon that holy precept, we are furnished +with another, namely, "Learn to do well." If we expect +to "learn" how "to do well," before we "cease to do +evil," we are entirely mistaken. "Awake, thou that +sleepest, and arise from among the dead." (εκ των μεκρων.) And what then? "Christ shall give thee +light." (Eph. v. 14.)</p> + +<p>My beloved reader, if you are doing what you know +to be wrong, or if you are identified in any way with +what you own to be contrary to scripture, hearken to +the word of the Lord, "Cease to do evil." And be +assured, when you have yielded obedience to this word, +you will not long be left in ignorance as to your path. +It is sheer unbelief that leads us to say, "I cannot +cease to do evil until I find something better." The +Lord grant us a single eye and a docile spirit.</p> + + + +<p><br /><br /></p> +<hr style="width: 25%;" /> +<p><br /><br /></p> +<h2><a name="CHAPTERS_XXVII-XXXV" id="CHAPTERS_XXVII-XXXV"></a>CHAPTERS XXVII.-XXXV.</h2> + + +<p>These chapters present to us the history of Jacob,—at +least the principal scenes in that history. The +Spirit of God here sets before us the deepest instruction, +first, as to God's purpose of infinite grace; and, +secondly, as to the utter worthlessness and depravity of +human nature.</p> + +<p>There is a passage in Chap. xxv. which I purposely +passed over, in order to take it up here, so that we might<span class="pagenum"><a name="Page_257" id="Page_257">[257]</a></span> +have the truth in reference to Jacob fully before us. +"And Isaac entreated the Lord for his wife, because she +was barren; and the Lord was entreated of him, and +Rebekah his wife conceived. And the children struggled +together within her: and she said, If it be so, why +am I thus? And she went to inquire of the Lord. +And the Lord said unto her, Two nations are in thy +womb, and two manner of people shall be separated from +thy bowels; and the one people shall be stronger than +the other people; and the elder shall serve the younger." +This is referred to in Malachi, where we read, "I have +loved you, saith the Lord; yet ye say, wherein hast thou +loved us? Was not Esau Jacob's brother? saith the +Lord: yet I have loved Jacob and hated Esau." This +is again referred to in Rom. ix.: "For the children being +not yet born, neither having done any good or evil, that +the purpose of God according to election might stand, +not of works, but of him that calleth; it was said unto +her, The elder shall serve the younger, as it is written, +Jacob have I loved, but Esau have I hated."</p> + +<p>Thus we have very distinctly before us, God's eternal +purpose according to <i>the election of grace</i>. There is +much involved in this expression. It banishes all human +pretension from the scene, and asserts God's right +to act as he will. This is of the very last importance. +The creature can enjoy no real blessedness until he is +brought to bow his head to sovereign grace. It becomes +him so to do, inasmuch as he is a sinner, and as such +utterly without claim to act or dictate. The great value +of finding oneself on this ground is, that it is then no +longer a question of what we deserve to get, but simply +of what God is pleased to give. The prodigal might<span class="pagenum"><a name="Page_258" id="Page_258">[258]</a></span> +talk of being a servant, but he really did not deserve +the place of a servant, if it were to be made a question +of desert; and therefore he had only to take what the +father was pleased to give,—and that was the very highest +place, even the place of fellowship with himself. +Thus it must ever be. "Grace all the work shall crown +through everlasting days." Happy for us that it is so. +As we go on, day by day, making fresh discoveries of +ourselves, we need to have beneath our feet the solid +foundation of God's grace: nothing else could possibly +sustain us in our growing self-knowledge. The ruin is +hopeless, and therefore the grace must be infinite: and +infinite it is, having its source in God himself, its channel +in Christ, and the power of application and enjoyment +in the Holy Ghost. The Trinity is brought out +in connection with the grace that saves a poor sinner. +"Grace reigns through righteousness, unto eternal life, +by Jesus Christ our Lord." It is only in redemption +that this reign of grace could be seen. We may see in +creation the reign of wisdom and power; we may see in +providence the reign of goodness and long-suffering; but +only in redemption do we see the reign of grace, and +that, too, on the principle of righteousness.</p> + +<p>Now, we have in the person of Jacob a most striking +exhibition of the power of divine grace; and for this +reason, that we have in him a striking exhibition of the +power of human nature. In him we see nature in all +its obliquity, and therefore we see grace in all its moral +beauty and power. From the facts of his remarkable +history, it would seem that, before his birth, at his +birth, and after his birth, the extraordinary energy of +nature was seen. Before his birth, we read, "the children<span class="pagenum"><a name="Page_259" id="Page_259">[259]</a></span> +struggled together within her." At his birth, we +read, "his hand took hold on Esau's heel." And, after +his birth,—yea, to the turning-point of his history, in +Chap. xxxii., without any exception,—his course exhibits +nothing but the most unamiable traits of nature; +but all this only serves, like a dark back-ground, to throw +into relief the grace of him who condescends to call +himself by the peculiarly touching name, "the God of +Jacob,"—a name most sweetly expressive of free grace.</p> + +<p>Let us now examine the chapters consecutively. +Chap. xxvii. exhibits a most humbling picture of sensuality, +deceit, and cunning; and when one thinks of +such things in connection with the people of God, it is +sad and painful to the very last degree. Yet how true +and faithful is the Holy Ghost! He must tell all out. +He cannot give us a partial picture. If he gives us a +history of man, he must describe man as he is, and not +as he is not.</p> + +<p>So, if he unfolds to us the character and ways of +God, he gives us God as he is. And this, we need +hardly remark, is exactly what we need. We need the +revelation of one perfect in holiness, yet perfect in +grace and mercy, who could come down into all the +depth of man's need, his misery and his degradation, +and deal with him there, and raise him up out of it into +full, unhindered fellowship with himself in all the reality +of what he is. This is what scripture gives us. God +knew what we needed, and he has given it to us, blessed +be his name!</p> + +<p>And be it remembered that in setting before us in +faithful love all the traits of a man's character, it is +simply with a view to magnify the riches of divine<span class="pagenum"><a name="Page_260" id="Page_260">[260]</a></span> +grace and to admonish our souls. It is not by any +means in order to perpetuate the memory of sins forever +blotted out from his sight. The blots, the failures, +and the errors of Abraham, Isaac, and Jacob, have been +perfectly washed away, and they have taken their place +amid "the spirits of just men made perfect;" but their +history remains on the page of inspiration for the display +of God's grace, and for the warning of God's people +in all ages; and, moreover, that we may distinctly see +that the blessed God has not been dealing with perfect +men and women, but with those of "like passions as +we are;" that he has been walking and bearing with +the same failures, the same infirmities, the same errors, +as those over which we mourn every day.</p> + +<p>This is peculiarly comforting to the heart; and it may +well stand in striking contrast with the way in which +the great majority of human biographies are written, in +which, for the most part, we find not the history of men, +but of beings devoid of error and infirmity. Such histories +have rather the effect of discouraging than of +edifying those who read them. They are rather histories +of what men ought to be, than of what they really are, +and they are therefore useless to us,—yea, not only useless, +but mischievous.</p> + +<p>Nothing can edify save the presentation of God dealing +with man as he really is; and this is what the word +gives us. The chapter before us illustrates this very +fully. Here we find the aged patriarch Isaac, standing +as it were at the very portal of eternity, the earth and +nature fast fading away from his view, yet occupied +about "savory meat," and about to act in direct opposition +to the divine counsel, by blessing the elder instead<span class="pagenum"><a name="Page_261" id="Page_261">[261]</a></span> +of the younger. Truly this was nature, and nature +with its "eyes dim." If Esau had sold his birthright +for a mess of pottage, Isaac was about to give away the +blessing for a mess of venison. How very humiliating!</p> + +<p>But God's purpose must stand, and he will do all +his pleasure. Faith knows this; and, in the power of +that knowledge, can wait for God's time. This nature +never can do, but must set about gaining its own ends +by its own inventions. These are the two grand points +brought out in Jacob's history,—God's purpose of grace +on the one hand; and, on the other, nature plotting and +scheming to reach what that purpose would have infallibly +brought about without any plot or scheme at all. +This simplifies Jacob's history amazingly, and not only +simplifies it, but heightens the soul's interest in it also. +There is nothing, perhaps, in which we are so lamentably +deficient, as in the grace of patient, self-renouncing +dependence upon God. Nature will be working in some +shape or form, and thus, so far as in it lies, hindering the +outshining of divine grace and power. God did not need +the aid of such elements as Rebekah's cunning and Jacob's +gross deceit, in order to accomplish his purpose. +He had said, "the elder shall serve the younger." This +was enough,—enough for faith, but not enough for nature, +which must ever adopt its own ways, and know +nothing of what it is to wait on God.</p> + +<p>Now, nothing can be more truly blessed than the +position of hanging in child-like dependence upon God, +and being entirely content to wait for his time. True +it will involve trial; but the renewed mind learns some +of its deepest lessons, and enjoys some of its sweetest +experiences, while waiting on the Lord; and the more<span class="pagenum"><a name="Page_262" id="Page_262">[262]</a></span> +pressing the temptation to take ourselves out of his +hands, the richer will be the blessing of leaving ourselves +there. It is so exceedingly sweet to find ourselves +wholly dependent upon one who finds infinite joy in +blessing us. It is only those who have tasted in any +little measure the reality of this wondrous position +that can at all appreciate it. The only one who ever +occupied it perfectly and uninterruptedly was the Lord +Jesus himself. He was over dependent upon God, and +utterly rejected every proposal of the enemy to be any +thing else. His language was, "In thee do I put my +trust;" and again, "I was cast upon thee from the +womb." Hence, when tempted by the devil to make +an effort to satisfy his hunger, his reply was, "It is +written, Man shall not live by bread alone, but by +every word that proceedeth out of the mouth of God." +When tempted to cast himself from the pinnacle of +the temple, his reply was, "It is written again, Thou +shalt not tempt the Lord thy God." When tempted to +take the kingdoms of the world from the hand of +another than God, and by doing homage to another +than him, his reply was, "It is written, Thou shalt +worship the Lord thy God, and him only shalt thou +serve." In a word, nothing could allure the perfect +man from the place of absolute dependence upon God. +True, it was God's purpose to sustain his Son; it was +his purpose that he should suddenly come to his +temple; it was his purpose to give him the kingdoms +of this world; but this was the very reason why the +Lord Jesus would simply and uninterruptedly wait on +God for the accomplishment of his purpose, in his own +time and in his own way. He did not set about accomplishing<span class="pagenum"><a name="Page_263" id="Page_263">[263]</a></span> +his own ends. He left himself thoroughly +at God's disposal. He would only eat when God gave +him bread; he would only enter the temple when sent +of God; he will ascend the throne when God appoints +the time. "Sit thou at my right hand, <i>until I make</i> +thine enemies thy footstool." (Ps. cx.)</p> + +<p>This profound subjection of the Son to the Father is +admirable beyond expression. Though entirely equal +with God, he took, as man, the place of dependence, +rejoicing always in the will of the Father; giving +thanks even when things seemed to be against him; +doing always the things which pleased the Father; +making it his grand and unvarying object to glorify +the Father; and finally, when all was accomplished, +when he had perfectly finished the work which the +Father had given, he breathed his spirit into the +Father's hand, and his flesh rested in hope of the promised +glory and exaltation. Well, therefore, may the +inspired apostle say, "Let this mind be in you, which +was also in Christ Jesus; who, being in the form of +God, thought it not robbery to be equal with God; but +made himself of no reputation, and took upon him the +form of a servant, and was made in the likeness of men; +and being found in fashion as a man, he humbled himself, +and became obedient unto death, even the death of +the cross. Wherefore God also hath highly exalted +him, and given him a name which is above every name: +that at the name of Jesus every knee should bow, of +things in heaven, and things in earth, and things under +the earth; and that every tongue should confess that +Jesus Christ is Lord, to the glory of God the Father." +(Phil. ii. 5-11.)<span class="pagenum"><a name="Page_264" id="Page_264">[264]</a></span></p> + +<p>How little Jacob knew, in the opening of his history, +of this blessed mind! How little was he prepared to +wait for God's time and God's way! He much preferred +Jacob's time and Jacob's way. He thought it much +better to arrive at the blessing and the inheritance by +all sorts of cunning and deception, than by simple dependence +upon and subjection to God, whose electing +grace had promised, and whose almighty power and +wisdom would assuredly accomplish all for him.</p> + +<p>But oh! how well one knows the opposition of the +human heart to all this! Any attitude for it save that +of patient waiting upon God. It is almost enough to +drive nature to distraction to find itself bereft of all +resource but God. This tells us in language not to be +misunderstood the true character of human nature. In +order to know what nature is, I need not travel into +those scenes of vice and crime which justly shock all +refined moral sense. No: all that is needful is just to +try it for a moment in the place of dependence, and see +how it will carry itself there. It really knows nothing +of God, and therefore cannot trust him; and herein +lies the secret of all its misery and moral degradation. +It is totally ignorant of the true God, and can therefore +be naught else but a ruined and worthless thing. The +knowledge of God is the source of life,—yea, is itself +life; and until a man has life, what is he, or what can +he be?</p> + +<p>Now, in Rebekah and Jacob, we see nature taking +advantage of nature in Isaac and Esau. It was really +this. There was no waiting upon God whatever. Isaac's +eyes were dim: he could therefore be imposed upon, and +they set about doing so, instead of looking to God, who<span class="pagenum"><a name="Page_265" id="Page_265">[265]</a></span> +would have entirely frustrated Isaac's purpose to bless +the one whom God would not bless,—a purpose founded +in nature, and most unlovely nature, for "Isaac loved +Esau," not because he was the first-born, but "because +he did eat of his venison." How humiliating!</p> + +<p>But we are sure to bring unmixed sorrow upon +ourselves when we take ourselves, our circumstances, or +our destinies, out of the hands of God.<a name="FNanchor_17_17" id="FNanchor_17_17"></a><a href="#Footnote_17_17" class="fnanchor">[17]</a> Thus it was +with Jacob, as we shall see in the sequel. It has been +observed by another, that "whoever observes Jacob's +life, after he had surreptitiously obtained his father's +blessing, will perceive that he enjoyed very little +worldly felicity. His brother purposed to murder him, +to avoid which he was forced to flee from his father's +house; his uncle Laban deceived him, as he had deceived +his father, and treated him with great rigor; +after a servitude of twenty-one years, he was obliged +to leave him in a clandestine manner, and not without +danger of being brought back or murdered by his enraged +brother; no sooner were these fears over, than he +experienced the baseness of his son Reuben, in defiling +his bed; he had next to bewail the treachery and cruelty +of Simeon and Levi towards the Shechemites; then he +had to feel the loss of his beloved wife; he was next +imposed upon by his own sons, and had to lament the +supposed untimely end of Joseph; and, to complete all, +lie was forced by famine to go into Egypt, and there +died in a strange land. So just, wonderful, and instructive +are all the ways of providence."</p> +<p><span class="pagenum"><a name="Page_266" id="Page_266">[266]</a></span></p> +<p>This is a true picture, so far as Jacob was concerned; +but it only gives us one side, and that the gloomy side. +Blessed be God, there is a bright side likewise; for God +had to do with Jacob; and in every scene of his life, +when Jacob was called to reap the fruits of his own +plotting and crookedness, the God of Jacob brought +good out of evil, and caused his grace to abound over +all the sin and folly of his poor servant. This we shall +see as we proceed with his history.</p> + +<p>I shall just offer a remark here upon Isaac, Rebekah, +and Esau. It is very interesting to observe how, notwithstanding +the exhibition of nature's excessive weakness, +in the opening of this 27th chapter, Isaac maintains +by faith the dignity which God had conferred +upon him. He blesses with all the consciousness of +being endowed with power to bless. He says, "I have +blessed him; yea, and he shall be blessed.... Behold, +I have made him thy lord, and all his brethren have I +given to him for servants; and with corn and wine have +I sustained him; and what shall I do now unto thee, my +son?" He speaks as one who by faith, had at his +disposal all the treasures of earth. There is no false +humility, no taking a low ground by reason of the manifestation +of nature. True, he was on the eve of making +a grievous mistake,—even of moving right athwart the +counsel of God; still he knew God, and took his place +accordingly, dispensing blessings in all the dignity and +power of faith. "I have blessed him; yea, and he shall +be blessed." "With corn and wine have I sustained +him." It is the proper province of faith to rise above +all one's own failure, and the consequences thereof, into +the place where God's grace has set us.<span class="pagenum"><a name="Page_267" id="Page_267">[267]</a></span></p> + +<p>As to Rebekah, she was called to feel all the sad +results of her cunning actings. She no doubt imagined +she was managing matters most skilfully; but alas! she +never saw Jacob again: so much for management! How +different would it have been had she left the matter entirely +in the hands of God. This is the way in which +faith manages, and it is ever a gainer. "Which of you, +by taking thought, can add to his stature one cubit?" +We gain nothing by our anxiety and planning; we only +shut out God, and that is no gain. It is a just judgment +from the hand of God to be left to reap the fruits +of our own devices; and I know of few things more +sad than to see a child of God so entirely forgetting his +proper place and privilege, as to take the management +of his affairs into his own hands. The birds of the +air and the lilies of the field may well be our teachers +when we so far forget our position of unqualified dependence +upon God.</p> + +<p>Then, again, as to Esau, the apostle calls him "a +profane person, who for one morsel of meat sold his +birthright," and "afterwards, when he would have inherited +the blessing, he was rejected; for he found no +place of change of mind, though he sought it carefully +with tears." Thus we learn what a profane person is, +viz. one who would like to hold both worlds; one who +would like to enjoy the present, without forfeiting his +title to the future. This is by no means an uncommon +case. It expresses to us the mere worldly professor, +whose conscience has never felt the action of divine +truth, and whose heart has never felt the influence +of divine grace.<span class="pagenum"><a name="Page_268" id="Page_268">[268]</a></span></p> + + + +<p><br /><br /></p> +<hr style="width: 25%;" /> +<p><br /><br /></p> +<h2><a name="CHAPTER_XXVIII" id="CHAPTER_XXVIII"></a>CHAPTER XXVIII.</h2> + + +<p>We are now called to trace Jacob in his movement +from under his father's roof, to view him as a homeless +and lonely wanderer on the earth. It is here that God's +special dealings with him commence. Jacob now begins +to realize, in some measure, the bitter fruit of his conduct, +in reference to Esau; while, at the same time, +God is seen rising above all the weakness and folly of +his servant, and displaying his own sovereign grace +and profound wisdom in his dealings with him. God +will accomplish his own purpose, no matter by what +instrumentality; but if his child, in impatience of +spirit, and unbelief of heart, will take himself out of +his hands, he must expect much sorrowful exercise and +painful discipline. Thus it was with Jacob: he might +not have had to flee to Haran, had he allowed God to +act for him. God would, assuredly, have dealt with +Esau, and caused him to find his destined place and +portion; and Jacob might have enjoyed that sweet +peace which nothing can yield save entire subjection in +all things to the hand and counsel of God.</p> + +<p>But here is where the excessive feebleness of our +hearts is constantly disclosed. We do not lie passive +in God's hand; we will be acting; and, by our acting, +we hinder the display of God's grace and power on our +behalf. "<i>Be still</i> and know that I am God," is a precept +which naught, save the power of divine grace, can +enable one to obey. "Let your moderation be known +unto all men. The Lord is at hand. (εγγυς) Be careful<span class="pagenum"><a name="Page_269" id="Page_269">[269]</a></span> +for nothing, but in every thing by prayer and supplication +with thanksgiving, let your requests be made known +unto God." What will be the result of thus acting? +"The peace of God, which passeth all understanding, +shall garrison (φρουρησει) your hearts and minds by +Christ Jesus." (Phil. iv. 5-7.)</p> + +<p>However, God graciously overrules our folly and +weakness, and while we are called upon to reap the fruits +of our unbelieving and impatient ways, he takes occasion +from them to teach our hearts still deeper lessons of +his own tender grace and perfect wisdom. This, while +it, assuredly, affords no warrant whatever for unbelief +and impatience, does most wonderfully exhibit the goodness +of our God, and comfort the heart even while we +may be passing through the painful circumstances consequent +upon our failure. God is above all; and, moreover, +it is his special prerogative to bring good out of +evil; to make the eater yield meat, and the strong +yield sweetness; and hence, while it is quite true that +Jacob was compelled to be an exile from his father's +roof in consequence of his own restless and deceitful +acting, it is equally true that he never could have +learnt the meaning of "Bethel" had he been quietly at +home. Thus the two sides of the picture are strongly +marked in every scene of Jacob's history. It was +when he was driven, by his own folly, from Isaac's +house, that he was led to taste, in some measure, the +blessedness and solemnity of "God's house."</p> + +<p>"And Jacob went out from Beersheba, and went +toward Haran. And he lighted upon a certain place, +and tarried there all night, because the sun was set; +and he took of the stones of that place and put them<span class="pagenum"><a name="Page_270" id="Page_270">[270]</a></span> +for his pillows, and lay down in that place to sleep." +Here we find the homeless wanderer just in the very +position in which God could meet him, and in which +he could unfold his purposes of grace and glory. +Nothing could possibly be more expressive of helplessness +and nothingness than Jacob's condition as here set +before us. Beneath the open canopy of heaven, with a +pillow of stone, in the helpless condition of sleep. Thus +it was that the God of Bethel unfolded to Jacob his +purposes respecting him and his seed. "And he dreamed, +and behold a ladder set up on the earth, and the top of +it reached to heaven: and behold the angels of God +ascending and descending on it. And behold the Lord +stood above it, and said, I am the Lord God of Abraham +thy father, and the God of Isaac: the land whereon thou +liest, to thee will I give it, and to thy seed. And thy +seed shall be as the dust of the earth, and thou shalt +spread abroad to the west, and to the east, and to the +north and to the south: and in thee and in thy seed +shall all the families of the earth be blessed. And, +behold, I am with thee, and will keep thee in all places +whither thou goest, and will bring thee again into this +land; for I will not leave thee, until I have done that +which I have spoken to thee of."</p> + +<p>Here we have, indeed, "grace and glory." The ladder +"set <i>on the earth</i>" naturally leads the heart to +meditate on the display of God's grace, in the Person and +work of his Son. On the earth it was that the wondrous +work was accomplished which forms the basis, the +strong and everlasting basis, of all the divine counsels +in reference to Israel, the Church, and the world at +large. On the earth it was that Jesus lived, labored,<span class="pagenum"><a name="Page_271" id="Page_271">[271]</a></span> +and died; that through his death he might remove out +of the way every obstacle to the accomplishment of the +divine purpose of blessing to man.</p> + +<p>But "the top of the ladder reached to heaven." It +formed the medium of communication between heaven +and earth; and "behold the angels of God ascending +and descending upon it,"—striking and beautiful picture +of him by whom God has come down into all the depth +of man's need, and by whom also he has brought man +up and set him in his own presence forever, in the power +of divine righteousness! God has made provision for +the accomplishment of all his plans, despite of man's +folly and sin; and it is for the everlasting joy of any +soul to find itself, by the teaching of the Holy Ghost, +within the limits of God's gracious purpose.</p> + +<p>The prophet Hosea leads us on to the time when that +which was foreshadowed by Jacob's ladder shall have +its full accomplishment. "And in that day I will make +a covenant for them with the beasts of the field, +and with the fowls of heaven, and with the creeping +things of the ground: and I will break the bow, and +the sword, and the battle, out of the earth, and will +make them to lie down safely. And I will betroth thee +unto me forever; yea, I will betroth thee unto me in +righteousness, and in judgment, and in loving-kindness, +and in mercies; I will even betroth thee unto me in +faithfulness; and thou shalt know the Lord. And it +shall come to pass in that day, I will hear, saith the +Lord, I will hear the heavens, and they shall hear the +earth; and the earth shall hear the corn, and the wine, +and the oil; and they shall hear Jezreel. And I will +sow her unto me in the earth; and I will have mercy<span class="pagenum"><a name="Page_272" id="Page_272">[272]</a></span> +upon her that had not obtained mercy; and I will say +to them which were not my people, Thou art my people; +and they shall say, Thou art my God." (Hosea +ii. 18-23.) There is also an expression in the first +chapter of John, bearing upon Jacob's remarkable +vision; it is Christ's word to Nathanael, "Verily, +verily, I say unto you, hereafter ye shall see heaven +open, and the angels of God ascending and descending +upon the Son of man." (Ver. 51.)</p> + +<p>Now, this vision of Jacob's is a very blessed disclosure +of divine grace to Israel. We have been led to +see something of Jacob's real character, something, too, +of his real condition; both were evidently such as to +show that it should either be divine grace for him, or +nothing. By birth he had no claim; nor yet by character. +Esau might put forward some claim on both these +grounds; i. e., provided God's prerogative were set aside; +but Jacob had no claim whatsoever; and hence, while +Esau could only stand upon the exclusion of God's prerogative, +Jacob could only stand upon the introduction +and establishment thereof. Jacob was such a sinner, +and so utterly divested of all claim, both by birth and +by practice, that he had nothing whatever to rest upon +save God's purpose of pure, free, and sovereign grace. +Hence, in the revelation which the Lord makes to his +chosen servant, in the passage just quoted, it is a simple +record or prediction of what he himself would yet do. +"<i>I</i> am.... <i>I</i> will give.... <i>I</i> will keep.... <i>I</i> will +bring.... <i>I</i> will not leave thee until <i>I</i> have done that +which <i>I</i> have spoken to thee of." It was all himself. +There is no condition whatever. No <i>if</i> or <i>but</i>; +for when <i>grace</i> acts there can be no such thing. Where<span class="pagenum"><a name="Page_273" id="Page_273">[273]</a></span> +there is an <i>if</i>, it cannot possibly be grace. Not that +God cannot put man into a position of responsibility in +which he must needs address him with an "if." We +know he can; but Jacob asleep on a pillow of stone +was not in a position of responsibility, but of the deepest +helplessness and need; and therefore he was in a +position to receive a revelation of the fullest, richest, +and most unconditional grace.</p> + +<p>Now, we cannot but own the blessedness of being in +such a condition that we have nothing to rest upon +save God himself; and, moreover, that it is in the +most perfect establishment of God's own character and +prerogative that we obtain all our true joy and blessing. +According to this principle, it would be an irreparable +loss to us to have any ground of our own to stand upon, +for in that case God should address us on the ground of +responsibility, and failure would then be inevitable. +Jacob was so bad, that none but God himself could do +for him.</p> + +<p>And, be it remarked, that it was his failure in the +habitual recognition of this that led him into so much +sorrow and pressure. God's revelation of himself is +one thing, and our resting in that revelation is quite +another. God shows himself to Jacob, in infinite +grace; but no sooner does Jacob awake out of sleep, +than we find him developing his true character, and +proving how little he knew, practically, of the blessed +One who had just been revealing himself so marvellously +to him. "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." His heart was +not at home in the presence of God; nor can any heart<span class="pagenum"><a name="Page_274" id="Page_274">[274]</a></span> +be so until it has been thoroughly emptied and broken. +God is at home, blessed be his name, with a broken +heart, and a broken heart at home with him. But +Jacob's heart was not yet in this condition; nor had he +yet learnt to repose, like a little child, in the perfect love +of one who could say, "Jacob have I loved." "Perfect +love casteth out fear;" but where such love is not +known and fully realized, there will always be a measure +of uneasiness and perturbation. God's house and God's +presence are not dreadful to a soul who knows the love +of God as expressed in the perfect sacrifice of Christ. +Such a soul is rather led to say, "Lord, I have loved +the habitation of thy house, and the place where thine +honor dwelleth." (Ps. xxvi. 8.) And again, "One thing +have I desired of the Lord, that will I seek after; that I +may dwell in the house of the Lord all the days of my life, +to behold the beauty of the Lord, and to inquire in his +temple." (Ps. xxvii. 4.) And again, "How amiable are +thy tabernacles, O Lord of hosts! My soul longeth, +yea, even fainteth, for the courts of the Lord." (Ps. +lxxxiv.) When the heart is established in the knowledge +of God, it will assuredly love his house, whatever +the character of that house may be, whether it be +Bethel, or the temple at Jerusalem, or the Church now +composed of all true believers, "builded together for an +habitation of God through the Spirit." However, +Jacob's knowledge, both of God and his house, was +very shallow, at that point in his history on which we +are now dwelling.</p> + +<p>We shall have occasion, again, to refer to some principles +connected with Bethel; and shall now close our +meditations upon this chapter with a brief notice of<span class="pagenum"><a name="Page_275" id="Page_275">[275]</a></span> +Jacob's bargain with God, so truly characteristic of him, +and so demonstrative of the truth of the statement with +respect to the shallowness of his knowledge of the +divine character. "And Jacob vowed a vow, saying, If +God will be with me, and will keep me in this way that +I go, and will give me bread to eat, and raiment to put +on, so that I come again to my Father's house in peace; +then shall the Lord be my God; and this stone, which +I have set for a pillar, shall be God's house: and of all +that thou shalt give me, I will surely give the tenth +unto thee." Observe, "<i>if</i> God will be with me." Now, +the Lord had just said, emphatically, "I <i>am</i> with thee, +and <i>will keep thee in all places</i> whither thou goest, and +will bring thee again into this land," &c. And yet +poor Jacob's heart cannot get beyond an "<i>if</i>;" nor, in +its thoughts of God's goodness, can it rise higher than +"bread to eat, and raiment to put on." Such were the +thoughts of one who had just seen the magnificent vision +of the ladder reaching from earth to heaven, with the +Lord standing above, and promising an innumerable +seed and an everlasting possession. Jacob was evidently +unable to enter into the reality and fulness of God's +thoughts. He measured God by himself, and thus +utterly failed to apprehend him. In short, Jacob had +not yet really got to the end of himself; and hence he +had not really begun with God.<span class="pagenum"><a name="Page_276" id="Page_276">[276]</a></span></p> + + + +<p><br /><br /></p> +<hr style="width: 25%;" /> +<p><br /><br /></p> +<h2><a name="CHAPTERS_XXIX-XXXI" id="CHAPTERS_XXIX-XXXI"></a>CHAPTERS XXIX.-XXXI.</h2> + + +<p>"Then Jacob went on his journey, and came into the +land of the people of the east." As we have just seen, +in Chap. xxviii., Jacob utterly fails in the apprehension +of God's real character, and meets all the rich grace of +Bethel with an "if," and a miserable bargain about +food and raiment. We now follow him into a scene of +thorough bargain-making. "Whatsoever a man soweth, +that shall he also reap." There is no possibility of +escaping from this. Jacob had not yet found his true +level in the presence of God; and therefore God uses +circumstances to chasten and break him down.</p> + +<p>This is the real secret of much, very much, of our +sorrow and trial in the world. Our hearts have never +been really broken before the Lord; we have never been +self-judged and self-emptied; and hence, again and again, +we, as it were, knock our heads against the wall. No +one can really enjoy God until he has got to the bottom +of self, and for this plain reason, that God has begun +the display of himself at the very point at which the +end of flesh is seen. If, therefore, I have not reached +the end of my flesh, in the deep and positive experience +of my soul, it is morally impossible that I can have +any thing like a just apprehension of God's character. +But I must, in some way or other, be conducted to the +true measure of nature. To accomplish this end, the +Lord makes use of various agencies which, no matter +what they are, are only effectual when used by him for +the purpose of disclosing, in our view, the true character<span class="pagenum"><a name="Page_277" id="Page_277">[277]</a></span> +of all that is in our hearts. How often do we find, as +in Jacob's case, that even although the Lord may come +near to us and speak in our ears, yet we do not understand +his voice or take our true place in his presence. +"The Lord is in this place, and I knew it not.... +How dreadful is this place!" Jacob learnt nothing by +all this, and it therefore needed twenty years of terrible +schooling, and that, too, in a school marvellously +adapted to his flesh; and even that, as we shall see, was +not sufficient to break him down.</p> + +<p>However, it is remarkable to see how he gets back +into an atmosphere so entirely suited to his moral constitution. +The bargain-making Jacob meets with the +bargain-making Laban, and they are both seen as it +were, straining every nerve to outwit each other. Nor +can we wonder at Laban, for he had never been at +Bethel: he had seen no open heaven with a ladder +reaching from thence to earth; he had heard no magnificent +promises from the lips of Jehovah, securing to +him all the land of Canaan, with a countless seed: no +marvel, therefore, that he should exhibit a grasping, +grovelling spirit; he had no other resource. It is useless +to expect from worldly men aught but a worldly spirit +and worldly principles and ways; they have gotten +naught superior; and you cannot bring a clean thing +out of an unclean. But to find Jacob, after all he had +seen and heard at Bethel, struggling with a man of the +world, and endeavoring by such means to accumulate +property, is peculiarly humbling.</p> + +<p>And yet, alas! it is no uncommon thing to find the +children of God thus forgetting their high destinies and +heavenly inheritance, and descending into the arena with<span class="pagenum"><a name="Page_278" id="Page_278">[278]</a></span> +the children of this world, to struggle there for the +riches and honors of a perishing, sin-stricken earth. +Indeed, to such an extent is this true, in many instances, +that it is often hard to trace a single evidence +of that principle which St. John tells us "overcometh +the world." Looking at Jacob and Laban, and judging +of them upon natural principles, it would be hard to +trace any difference. One should get behind the scenes, +and enter into God's thoughts about both, in order +to see how widely they differed. But it was God that +had made them to differ, not Jacob; and so it is now. +Difficult as it may be to trace any difference between +the children of light and the children of darkness, there +is nevertheless a very wide difference indeed,—a difference +founded on the solemn fact that the former are +"the vessels of mercy, which God has afore prepared +unto glory," while the latter are "the vessels of wrath, +fitted (not by God, but by sin) to destruction."<a name="FNanchor_18_18" id="FNanchor_18_18"></a><a href="#Footnote_18_18" class="fnanchor">[18]</a> (Rom. +ix. 22, 23.) This makes a very serious difference. The +Jacobs and the Labans differ materially, and have differed, +and will differ forever, though the former may +so sadly fail in the realization and practical exhibition +of their true character and dignity.</p> +<p><span class="pagenum"><a name="Page_279" id="Page_279">[279]</a></span></p> +<p>Now, in Jacob's case, as set forth in the three chapters +now before us, all his toiling and working, like his +wretched bargain before, is the result of his ignorance +of God's grace, and his inability to put implicit confidence +in God's promise. The man that could say, +after a most unqualified promise from God to give him +the whole land of Canaan, "<span class="smcap">If</span> God will give me food +to eat and raiment to put on," could have had but a +very faint apprehension of who God was, or what his +promise was either; and because of this, we see him +seeking to do the best he can for himself. This is +always the way when grace is not understood: the +principles of grace may be professed, but the real measure +of our experience of the power of grace is quite +another thing. One would have imagined that Jacob's +vision had told him a tale of grace; but God's revelation +<span class="pagenum"><a name="Page_280" id="Page_280">[280]</a></span>at Bethel, and Jacob's actings at Haran, are two +very different things; yet the latter tell out what was +Jacob's sense of the former. Character and conduct +prove the real measure of the soul's experience and +conviction, whatever the profession may be. But Jacob +had never yet been brought to measure himself in God's +presence, and therefore he was ignorant of grace, and +he proved his ignorance by measuring himself with +Laban, and adopting his maxims and ways.</p> + +<p>One cannot help remarking the fact that inasmuch +as Jacob failed to learn and judge the inherent character +of his flesh before God, therefore he was in the +providence of God led into the very sphere in which +that character was fully exhibited in its broadest lines. +He was conducted to Haran, the country of Laban and +Rebekah, the very school from whence those principles, +in which he was such a remarkable adept, had emanated, +and where they were taught, exhibited, and +maintained. If one wanted to learn what God was, he +should go to Bethel; if to learn what man was, he +should go to Haran. But Jacob had failed to take in +God's revelation of himself at Bethel, and he therefore +went to Haran, and there showed what he was,—and +oh, what scrambling and scraping! what shuffling and +shifting! There is no holy and elevated confidence in +God, no simply looking to and waiting on him. True, +God was with Jacob,—for nothing can hinder the outshinings +of divine grace. Moreover, Jacob in a measure +owns God's presence and faithfulness. Still nothing +can be done without a scheme and a plan. Jacob cannot +allow God to settle the question as to his wives and +his wages, but seeks to settle all by his own cunning<span class="pagenum"><a name="Page_281" id="Page_281">[281]</a></span> +and management. In short, it is "the supplanter" +throughout. Let the reader turn, for example, to Chap. +xxx. 37-42, and say where he can find a more masterly +piece of cunning. It is verily a perfect picture of +Jacob. In place of allowing God to multiply "the +ringstraked, speckled, and spotted cattle," as he most +assuredly would have done, had he been trusted, he +sets about securing their multiplication by a piece of +policy which could only have found its origin in the +mind of a Jacob. So in all his actings, during his +twenty years' sojourn with Laban; and finally, he most +characteristically "steals away," thus maintaining in +every thing his consistency with himself.</p> + +<p>Now, it is in tracing out Jacob's real character from +stage to stage of his extraordinary history, that one gets +a wondrous view of divine grace. None but God could +have borne with such an one, as none but God would +have taken such an one up. Grace begins at the very +lowest point. It takes up man as he is, and deals with +him in the full intelligence of what he is. It is of the +very last importance to understand this feature of grace +at one's first starting; it enables us to bear with steadiness +of heart the after discoveries of personal vileness +which so frequently shake the confidence and disturb the +peace of the children of God.</p> + +<p>Many there are who at first fail in the full apprehension +of the utter ruin of nature as looked at in God's +presence, though their hearts have been attracted by the +grace of God, and their consciences tranquillized in +some degree by the application of the blood of Christ. +Hence, as they get on in their course, they begin to +make deeper discoveries of the evil within; and, being<span class="pagenum"><a name="Page_282" id="Page_282">[282]</a></span> +deficient in their apprehensions of God's grace and the +extent and efficacy of the sacrifice of Christ, they immediately +raise a question as to their being children of +God at all. Thus they are taken off Christ and thrown +on themselves, and then they either betake themselves +to ordinances in order to keep up their tone of devotion, +or else fall back into thorough worldliness and carnality. +These are disastrous consequences, and all the result of +not having "the heart established in grace."</p> + +<p>It is this that renders the study of Jacob's history so +profoundly interesting and eminently useful. No one +can read the three chapters now before us and not be +struck at the amazing grace that could take up such an +one as Jacob; and not only take him up, but say, after +the full discovery of all that was in him, "He hath not +beheld iniquity in Jacob, neither hath he seen perverseness +in Israel." (Numb. xxiii. 21.) He does not say +that iniquity and perverseness were not in him. This +would never give the heart confidence,—the very thing +above all others which God desires to give. It could +never assure a poor sinner's heart to be told that there +was <i>no sin in</i> him; for alas! he knows too well there +is; but to be told there is no sin <i>on</i> him, and that, +moreover, in God's sight, on the simple ground of +Christ's perfect sacrifice, must infallibly set his heart +and conscience at rest. Had God taken up Esau, we +should not have had by any means such a blessed display +of grace; for this reason, that he does not appear +before us in the unamiable light in which we see Jacob. +The more man sinks, the more God's grace rises. As +my debt rises in my estimation from the fifty pence up +to the five hundred, so my sense of grace rises also, my<span class="pagenum"><a name="Page_283" id="Page_283">[283]</a></span> +experience of that love which, when we "had <i>nothing</i> +to pay," could "frankly forgive" us all. (Luke vii. 42.) +Well might the apostle say, "it is a good thing that +the heart be established with grace: not with meats, +which have not profited them that have been occupied +therein." (Heb. xiii. 9.)</p> + + + +<p><br /><br /></p> +<hr style="width: 25%;" /> +<p><br /><br /></p> +<h2><a name="CHAPTER_XXXII" id="CHAPTER_XXXII"></a>CHAPTER XXXII.</h2> + + +<p>"And Jacob went on his way, and the angels of +God met him." Still God's grace follows him, notwithstanding +all. "Nothing changeth God's affection." +Whom he loves, and how he loves, he loves to the +end. His love is like himself, "the same yesterday, +to-day, and forever." But how little effect "God's +host" had upon Jacob may be seen by his actings as +here set before us. "And Jacob sent messengers before +him to Esau his brother, unto the land of Seir, the +country of Edom." He evidently feels uneasy in reference +to Esau, and not without reason. He had treated +him badly, and his conscience was not at ease; but instead +of casting himself unreservedly upon God, he betakes +himself to his usual planning again, in order to +avert Esau's wrath. He tries to <i>manage</i> Esau, instead +of leaning on God.</p> + +<p>"And he commanded them, saying, Thus shall ye +speak unto <i>my lord</i> Esau; <i>thy servant</i> Jacob saith thus, +I have sojourned with Laban, and stayed there until +now." All this bespeaks a soul very much off its +centre in God. "My lord," and "thy servant," is not +like the language of a brother, or of one in the conscious<span class="pagenum"><a name="Page_284" id="Page_284">[284]</a></span> +dignity of the presence of God; but it was the language +of Jacob, and of Jacob, too, with a bad conscience.</p> + +<p>"And the messengers returned to Jacob, saying, We +came to thy brother Esau, and also he cometh to meet +thee, and four hundred men with him. Then Jacob was +greatly afraid and distressed." But what does he first +do? Does he at once cast himself upon God? No; he +begins to manage. "He divided the people that was +with him, and the flocks, and herds, and the camels, +into two bands; and said, If Esau come to the one +company and smite it, then the other company which is +left shall escape." Jacob's first thought was always <i>a +plan</i>; and in this we have a true picture of the poor +human heart. True, he turns to God after he makes +his plan, and cries to him for deliverance; but no sooner +does he cease praying than he resumes the planning. +Now, praying and planning will never do together. If +I plan, I am leaning more or less on my plan; but when +I pray, I should lean exclusively upon God. Hence, the +two things are perfectly incompatible; they virtually +destroy each other. When my eye is filled with my +own management of things, I am not prepared to see +God acting for me; and in that case prayer is not the +utterance of my need, but the mere superstitious performance +of something which I think ought to be done, or it +may be asking God to sanctify my plans. This will never +do. It is not asking God to sanctify and bless my +means, but it is asking him to do it all himself.<a name="FNanchor_19_19" id="FNanchor_19_19"></a><a href="#Footnote_19_19" class="fnanchor">[19]</a></p> +<p><span class="pagenum"><a name="Page_285" id="Page_285">[285]</a></span></p> +<p>Though Jacob asked God to deliver him from his +brother Esau, he evidently was not satisfied with that, +and therefore he tried to "appease him with a present." +Thus his confidence was in the "present," and not entirely +in God. "The heart is deceitful above all things, +and desperately wicked." It is often hard to detect +what is the real ground of the heart's confidence. We +imagine, or would fain persuade ourselves, that we are +leaning upon God, when we are in reality leaning upon +some scheme of our own devising. Who, after hearkening +to Jacob's prayer, wherein he says, "Deliver me, I +pray thee, from the hand of my brother, from the hand +of Esau; for I fear him, lest he will come and smite +me, and the mother with the children," could imagine +him saying, "I will appease him with a present." Had +he forgotten his prayer? Was he making a god of his +present? Did he place more confidence in a few cattle +than in Jehovah, to whom he had just been committing +himself? These are questions which naturally arise out +of Jacob's actings in reference to Esau, and we can +readily answer them by looking into the glass of our own +hearts. There we learn, as well as on the page of Jacob's +history, how much more apt we are to lean on our own +management than on God; but it will not do; we must +be brought to see the end of our management, that it +is perfect folly, and that the true path of wisdom is to +repose in full confidence upon God.</p> + +<p>Nor will it do to make our prayers part of our +management. We often feel very well satisfied with +ourselves when we add prayer to our arrangement, or +when we have used all lawful means and called upon +God to bless them. When this is the case, our prayers<span class="pagenum"><a name="Page_286" id="Page_286">[286]</a></span> +are worth about as much as our plans, inasmuch as we +are leaning upon them instead of upon God. We must +be really brought to the end of every thing with which +self has aught to do; for until then, God cannot show +himself. But we can never get to the end of our plans +until we have been brought to the end of ourselves. +We must see that "all flesh is grass, and all the goodliness +thereof is as the flower of the field." (Isa. xl. 6.)</p> + +<p>Thus it is in this interesting chapter; when Jacob had +made all his prudent arrangements, we read, "And Jacob +was left alone; and there wrestled a man with him +until the breaking of the day." This is a turning-point +in the history of this very remarkable man. To +be left alone with God is the only true way of arriving +at a just knowledge of ourselves and our ways. We +can never get a true estimate of nature and all its actings, +until we have weighed them in the balance of the +sanctuary, and there we ascertain their real worth. No +matter what we may think about ourselves, nor yet what +man may think about us; the great question is, What +does God think about us? And the answer to this question +can only be heard when we are "left alone." Away +from the world; away from self; away from all the +thoughts, reasonings, imaginations, and emotions of +mere nature, and "alone" with God,—thus, and thus +alone, can we get a correct judgment about ourselves.</p> + +<p>"Jacob was left alone; and there wrestled a man +with him." Mark, it was not Jacob wrestling with a +man; but a man wrestling with Jacob; this scene is +very commonly referred to as an instance of Jacob's +power in prayer. That it is not this is evident from +the simple wording of the passage. My wrestling with<span class="pagenum"><a name="Page_287" id="Page_287">[287]</a></span> +a man, and a man wrestling with me, present two totally +different ideas to the mind. In the former case +I want to gain some object from him; in the latter, he +wants to gain some object from me. Now, in Jacob's +case, the divine object was to bring him to see what a +poor, feeble, worthless creature he was, and when Jacob +so pertinaciously held out against the divine dealing +with him, "he touched the hollow of his thigh; and +the hollow of Jacob's thigh was out of joint as he +wrestled with him." The sentence of death must be +written on the flesh,—the power of the cross must be +entered into before we can steadily and happily walk +with God. We have followed Jacob so far, amid all +the windings and workings of his extraordinary character,—we +have seen him planning and managing during +his twenty years' sojourn with Laban; but not until he +"was left alone," did he get a true idea of what a perfectly +helpless thing he was in himself. Then, the seat +of his strength being touched, he learnt to say, "I will +not let <i>thee</i> go."</p> + + +<div class="poem"><div class="stanza"> +<span class="i3">"Other refuge have I none:<br /><br /></span> +<span class="i4">Clings my helpless soul to thee."<br /><br /></span> +</div></div> + + +<p>This was a new era in the history of the supplanting, +planning Jacob. Up to this point he had held fast by +his own ways and means; but now he is brought to say, +"I will not let <i>thee</i> go." Now, let my reader remark, +that Jacob did not express himself thus until "the hollow +of his thigh was touched." This simple fact is quite +sufficient to settle the true interpretation of the whole +scene. God was wrestling with Jacob to bring him to +this point. We have already seen that, as to Jacob's +power in prayer, he had no sooner uttered a few words<span class="pagenum"><a name="Page_288" id="Page_288">[288]</a></span> +to God than he let out the real secret of his soul's dependence, +by saying, "I will appease him (Esau) with +a present." Would he have said this if he had really +entered into the meaning of prayer, or true dependence +upon God? Assuredly not. If he had been looking to +God alone to appease Esau, could he have said, "I will +appease him by a present?" Impossible: God and the +creature must be kept distinct, and will be kept so in +every soul that knows much of the sacred reality of a +life of faith.</p> + +<p>But, alas! here is where we fail, if one may speak +for another. Under the plausible and apparently pious +formula of using means, we really cloak the positive +infidelity of our poor deceitful hearts; we think we are +looking to God to bless our means, while, in reality, +we are shutting him out by leaning on the means, instead +of leaning on him. Oh, may our hearts be +taught the evil of thus acting. May we learn to cling +more simply to God <i>alone</i>, that so our history may be +more characterized by that holy elevation above the +circumstances through which we are passing! It is not, +by any means, an easy matter so to get to the end of +the creature, in every shape and form, as to be able to +say, "I will not let thee go except thou bless me." +To say this from the heart, and to abide in the power of +it, is the secret of all true strength. Jacob said it when +the hollow of his thigh was touched; but not till then. +He struggled long ere he gave way, because his confidence +in the flesh was strong. But God can bring +down to the dust the stoutest character. He knows +how to touch the spring of nature's strength, and write +the sentence of death thoroughly upon it; and until this<span class="pagenum"><a name="Page_289" id="Page_289">[289]</a></span> +is done, there can be no real "power with God or man." +We must be "weak" ere we can be "strong." "The +power of Christ" can only "rest on us" in connection +with the knowledge of our infirmities. Christ cannot +put the seal of his approval upon nature's strength, +its wisdom, or its glory: all these must sink that he +may rise. Nature can never form, in any one way, a +pedestal on which to display the grace or power of +Christ; for if it could, then might flesh glory in his +presence; but this, we know, can never be.</p> + +<p>And, inasmuch as the display of God's glory, and +God's name or character, is connected with the entire +setting aside of nature, so, until this latter is set aside, +the soul can never enjoy the disclosure of the former. +Hence, though Jacob is called to tell out his name, to +own that his name is "Jacob, or a supplanter," he yet +receives no revelation of the name of him who had +been wrestling with him, and bringing him down into +the dust. He received for himself the name of "Israel, +or prince," which was a great step in advance; but when +he says, "Tell me, I pray thee, thy name;" he received +the reply, "Wherefore is it that thou dost ask after my +name?" The Lord refuses to tell his name, though he +had elicited from Jacob the truth as to himself, and he +blesses him accordingly. How often is this the case +in the annals of God's family! There is the disclosure +of self in all its moral deformity; but we fail to get hold +practically of what God is, though he has come so very +close to us, and blessed us, too, in connection with the +discovery of ourselves. Jacob received the new name +of Israel when the hollow of his thigh had been touched. +He became a mighty prince when he had been brought<span class="pagenum"><a name="Page_290" id="Page_290">[290]</a></span> +to know himself as a weak man; but still the Lord had +to say, "Wherefore is it that thou dost ask after my +name?" There is no disclosure of the name of him +who, nevertheless, had brought out the real name and +condition of Jacob.</p> + +<p>From all this we learn that it is one thing to be +blessed by the Lord, and quite another thing to have +the revelation of his character, by the Spirit, to our +hearts. "He blessed him there;" but he did not tell +his name. There is blessing in being brought, in any +measure, to know ourselves, for therein we are led into +a path, in which we are able, more clearly, to discern +what God is to us in detail. Thus it was with Jacob. +When the hollow of his thigh was touched he found +himself in a condition in which it was either God or +nothing. A poor halting man could do little: it therefore +behoved him to cling to one who was almighty.</p> + +<p>I would remark, ere leaving this chapter, that the +book of Job is, in a certain sense, a detailed commentary +on this scene in Jacob's history. Throughout the +first thirty-one chapters, Job grapples with his friends, +and maintains his point against all their arguments; +but in Chapter xxxii. God, by the instrumentality of +Elihu, begins to wrestle with him; and in Chapter +xxxviii. he comes down upon him directly with all the +majesty of his power, overwhelms him by the display +of his greatness and glory, and elicits from him the +well-known words, "I have heard of thee by the hearing +of the ear: but now mine eye seeth thee. Wherefore +I abhor myself, and repent in dust and ashes." +(Chap. xlii. 5, 6.) This was really touching the hollow +of his thigh. And mark the expression, "mine eye<span class="pagenum"><a name="Page_291" id="Page_291">[291]</a></span> +seeth <i>thee</i>." He does not say, "I see myself" merely; +no; but "thee." Nothing but a view of what God is, +can really lead to repentance and self-loathing. Thus +it will be with the people of Israel, whose history is +very analogous with that of Job. When they shall +look upon him whom they have pierced, they will +mourn, and then there will be full restoration and +blessing. Their latter end, like Job's will be better +than their beginning. They will learn the full meaning +of that word, "O Israel, thou hast destroyed thyself; +but in me is thine help." (Hosea xiii. 9.)</p> + + + +<p><br /><br /></p> +<hr style="width: 25%;" /> +<p><br /><br /></p> +<h2><a name="CHAPTERS_XXXIII_XXXIV" id="CHAPTERS_XXXIII_XXXIV"></a>CHAPTERS XXXIII. XXXIV.</h2> + + +<p>We may here see how groundless were all Jacob's +fears, and how useless all his plans. Notwithstanding +the wrestling, the touching the hollow of the thigh, +and the halting, we find Jacob still planning. "And +Jacob lifted up his eyes, and looked, and, behold, Esau +came, and with him four hundred men. And he divided +the children unto Leah, and unto Rachel, and unto the +two handmaids. And he put the handmaids and their +children foremost, and Leah and her children after, and +Rachel and Joseph hindermost." This arrangement +proved the continuance of his fears. He still anticipated +vengeance from the hand of Esau, and he exposed +those about whom he cared least to the first stroke of +that vengeance. How wondrous are the depths of the +human heart! How slow it is to trust God! Had<span class="pagenum"><a name="Page_292" id="Page_292">[292]</a></span> +Jacob been really leaning upon God, he never could have +anticipated destruction for himself and his family; but +alas! the heart knows something of the difficulty of +simply reposing, in calm confidence, upon an ever-present, +all-powerful, and infinitely gracious God.</p> + +<p>But mark now the thorough vanity of the heart's +anxiety. "And Esau ran to meet him, and embraced +him, and fell on his neck and kissed him; and they +wept." The present was quite unnecessary,—the plan +useless. God "appeased" Esau, as he had already +appeased Laban. Thus it is he ever delights to rebuke +our poor, coward, unbelieving hearts, and put to flight +all our fears. Instead of the dreaded sword of Esau, +Jacob meets his embrace and kiss; instead of strife and +conflict, they mingle their tears. Such are God's ways. +Who would not trust him? Who would not honor +him with the heart's fullest confidence? Why is it +that, notwithstanding all the sweet evidence of his +faithfulness to those who put their trust in him, we +are so ready, on every fresh occasion, to doubt and +hesitate? The answer is simple: we are not sufficiently +acquainted with God. "Acquaint now thyself with +him and be at peace." (Job xxii. 21.) This is true, +whether in reference to the unconverted sinner, or to +the child of God. The true knowledge of God, real +acquaintance with him, is life and peace. "This is +life eternal, that they might know thee, the only true +God, and Jesus Christ whom thou hast sent." (John +xvii. 3.) The more intimate our acquaintance with +God, the more solid will be our peace, and the more +will our souls be lifted above every creature dependence. +"God is a rock," and we only need to lean our whole<span class="pagenum"><a name="Page_293" id="Page_293">[293]</a></span> +weight upon him to know how ready and how able he +is to sustain us.</p> + +<p>After all this manifestation of God's goodness, we +find Jacob settling down in Succoth, and, contrary to +the spirit and principles of a pilgrim life, building a +house as if it were his home. Now, Succoth was evidently +not his divinely-appointed destination. The +Lord had not said to him, "I am the God of Succoth;" +no; but "I am the God of Bethel." Bethel, therefore, +and not Succoth, should have been Jacob's grand object. +But alas! the heart is always prone to rest +satisfied with a position and portion short of what God +would graciously assign.</p> + +<p>Jacob then moves on to Shechem, and purchases +ground, still falling short of the divine mark, and the +name by which he calls his altar is indicative of the +moral condition of his soul. He calls it "El-elohe-Israel," +or "God, the God of Israel." This was taking +a very contracted view of God. True, it is our privilege +to know God as our God; but it is a higher thing +to know him as the God of his own house, and to +view ourselves as part of that house. It is the believer's +privilege to know Christ as <i>his</i> head; but it is +a higher thing to know him as the head of his body +the Church, and to know ourselves as members of that +body.</p> + +<p>We shall see, when we come to Chap. xxxv. that +Jacob is led to take a higher and a wider view of God; +but at Shechem he was manifestly on low ground, and +he was made to smart for it, as is always the case when +we stop short of God's own ground. The two tribes +and a half took up their position on this side of Jordan,<span class="pagenum"><a name="Page_294" id="Page_294">[294]</a></span> +and they were the first to fall into the enemy's hand. +So it was with Jacob. We see, in Chap. xxxiv., the bitter +fruits of his sojourn at Shechem. There is a blot +cast upon his family, which Simeon and Levi attempt +to wipe out, in the mere energy and violence of nature, +which only led to still deeper sorrow; and that, too, +which touched Jacob still more keenly than the insult +offered to his daughter: "And Jacob said to Simeon +and Levi, Ye have troubled <i>me</i>, to make <i>me</i> to stink +among the inhabitants of the land, among the Canaanites +and the Perizzites: and <i>I</i> being few in number, they +shall gather themselves together against <i>me</i>, and slay +<i>me</i>; and <i>I</i> shall be destroyed, <i>I</i> and my house." Thus +it was the consequences in reference to himself that +affected Jacob most. He seems to have walked in constant +apprehension of danger to himself or his family, +and in the manifestation of an anxious, a cautious, +timid, calculating spirit, utterly incompatible with a life +of genuine faith in God.</p> + +<p>It is not that Jacob was not, in the main, a man of +faith; he assuredly was, and as such gets a place +amongst the "cloud of witnesses" in Heb. xi. But +then he exhibited sad failure from not walking in the +habitual exercise of that divine principle. Could faith +have led him to say, "I shall be destroyed, I and my +house?" Surely not. God's promise in Chapter xxviii. +14, 15, should have banished every fear from his poor +timid spirit. "I will keep thee.... I will not +leave thee." This should have tranquillized his heart. +But the fact is, his mind was more occupied with his +danger among the Shechemites than with his security +in the hand of God. He ought to have known that<span class="pagenum"><a name="Page_295" id="Page_295">[295]</a></span> +not a hair of his head could be touched, and therefore, +instead of looking at Simeon and Levi, or the consequences +of their rash acting, he should have judged +himself for being in such a position at all. If he had +not settled at Shechem, Dinah would not have been dishonored, +and the violence of his sons would not have +been exhibited. We constantly see Christians getting +into deep sorrow and trouble through their own unfaithfulness; +and then, instead of judging themselves, +they begin to look at circumstances, and to cast upon +them the blame.</p> + +<p>How often do we see Christian parents, for instance, +in keen anguish of soul about the wildness, unsubduedness, +and worldliness of their children; and, all the +while, they have mainly to blame themselves for not +walking faithfully before God in reference to their family. +Thus was it with Jacob. He was on low moral ground +at Shechem; and, inasmuch as he lacked that refined +sensibility which would have led him to detect the low +ground, God, in very faithfulness, used his circumstances +to chastise him. "God is not mocked, for whatsoever +a man soweth that shall he also reap." This is a +principle flowing out of God's moral government,—a +principle, from the application of which none can possibly +escape; and it is a positive mercy to the children +of God that they are obliged to reap the fruits of their +errors. It is a mercy to be taught, in any way, the +bitterness of departing from, or stopping short of, the +living God. We must learn that this is not our rest; +for, blessed be God, he would not give us a polluted +rest. He would ever have us resting <i>in</i>, and <i>with</i> +himself. Such is his perfect grace; and when our<span class="pagenum"><a name="Page_296" id="Page_296">[296]</a></span> +hearts wander, or fall short, his word is, "If thou wilt +return, return <i>unto me</i>." False humility, which is +simply the fruit of unbelief, would lead the wanderer +or backslider to take lower ground, not knowing the +principle or measure of God's restoration. The prodigal +would seek to be made a servant, not knowing that, +so far as he was concerned, he had no more title to the +place of a servant than to that of a son; and, moreover, +that it would be utterly unworthy of the father's character +to put him in such a position. We must come to +God on a principle and in a manner worthy of himself, +or not at all.</p> + + + +<p><br /><br /></p> +<hr style="width: 25%;" /> +<p><br /><br /></p> +<h2><a name="CHAPTER_XXXV" id="CHAPTER_XXXV"></a>CHAPTER XXXV.</h2> + + +<p>"And God said unto Jacob, Arise, go up to Bethel +and dwell there." This confirms the principle on which +we have been dwelling. When there is a failure or +declension, the Lord calls the soul back to himself. +"Remember therefore <i>from whence thou art fallen</i>; +and repent and do <i>the first works</i>." (Rev. ii. 5.) This +is the divine principle of restoration. The soul must +be recalled to the very highest point; it must be +brought back to the divine standard. The Lord does +not say, "remember where you are;" no; but "remember +the lofty position from whence you have fallen." +Thus only can one learn how far he has declined, and +how he is to retrace his steps.</p> + +<p>Now, it is when thus recalled to God's high and holy +standard, that one is really led to see the sad evil of +one's fallen condition. What a fearful amount of moral<span class="pagenum"><a name="Page_297" id="Page_297">[297]</a></span> +evil had gathered round Jacob's family, unjudged by +him, until his soul was roused by the call to "go up to +Bethel." Shechem was not the place in which to detect +all this evil. The atmosphere of that place was too +much impregnated with impure elements to admit of +the soul's discerning, with any degree of clearness and +precision, the true character of evil. But the moment +the call to Bethel fell on Jacob's ear, "Then Jacob said +unto his household, and to all that were with him, Put +away the strange gods that are among you, and be +clean and change your garments, and let us arise and +go up to Bethel; and I will make thee an altar unto +God, who answered me in the day of my distress, and +was with me in the way which I went." The very +mention of "the house of God" struck a chord in the +soul of the patriarch; it carried him, in the twinkling +of an eye, over the history of twenty eventful years. +It was at Bethel he had learnt what God was, and not +at Shechem; hence he must get back to Bethel again, +and erect an altar upon a totally different base, and +under a totally different name, from his altar at Shechem. +This latter was connected with a mass of uncleanness +and idolatry.</p> + +<p>Jacob could speak of "El-elohe-Israel," while surrounded +by a quantity of things utterly incompatible +with the holiness of the house of God. It is important +to be clear in reference to this point. Nothing can +keep the soul in a path of consistent, intelligent separation +from evil save the sense of what "the house of +God" is, and what becomes that house. If I merely +look at God, in reference to myself, I shall not have a +clear, full, divine sense of all that flows out of a due<span class="pagenum"><a name="Page_298" id="Page_298">[298]</a></span> +recognition of God's relation to his house. Some there +are who deem it a matter of no importance how they +are mixed up with impure materials in the worship of +God, provided they themselves are true and upright in +heart. In other words, they think they can worship +God at Shechem; and that an altar named "El-elohe-Israel" +is just as elevated, just as much according to +God, as an altar named "El Bethel." This is evidently +a mistake. The spiritually-minded reader will at once +detect the vast moral difference between Jacob's condition +at Shechem and his condition at Bethel; and +the same difference is observable between the two altars. +Our ideas in reference to the worship of God must, of +necessity, be affected by our spiritual condition; and +the worship which we present will be low and contracted, +or elevated and comprehensive, just in proportion +as we enter into the apprehension of his character +and relationship.</p> + +<p>Now, the name of our altar and the character of our +worship express the same idea. El-Bethel worship is +higher than El-elohe-Israel worship, for this simple +reason, that it conveys a higher idea of God. It gives +me a more elevated thought of God to speak of him as +the God of his house than as the God of a solitary +individual. True, there is beautiful grace expressed in +the title, "God, the God of Israel;" and the soul must +ever feel happy in looking at the character of God, as +graciously connecting himself with every separate stone +of his house, and every separate member of the body. +Each stone in the building of God is a "lively stone," +as connected with the "living stone," having communion +with the "living God," by the power of "the<span class="pagenum"><a name="Page_299" id="Page_299">[299]</a></span> +Spirit of life." But while all this is blessedly true, +God is the God of his house; and when we are enabled, +by an enlarged spiritual intelligence, to view him as +such, we enjoy a higher character of worship than that +which flows from merely apprehending what he is to +ourselves individually.</p> + +<p>But there is another thing to be remarked in Jacob's +recall to Bethel. He is told to make an altar "unto +God, that appeared unto thee when thou fleddest from +the face of Esau thy brother." He is thus reminded +of "the day of his distress." It is often well to have +our minds led in this way to the point in our history in +which we found ourselves brought down to the lowest +step of the ladder. Thus Saul is brought back to the +time when he was "little in his own eyes." This is +the true starting-point with all of us. "When thou +wast little in thine own eyes," is a point of which we +often need to be reminded. It is then that the heart +really leans on God. Afterwards we begin to fancy +ourselves to be something, and the Lord is obliged to +teach us afresh our own nothingness. When first one +enters upon a path of service or testimony, what a +sense there is of personal weakness and incapacity! and, +as a consequence, what leaning upon God! what earnest, +fervent appeals to him for help and strength! Afterwards +we begin to think that, from being so long at +the work, we can get on by ourselves,—at least there is +not the same sense of weakness or the same simple +dependence upon God; and then our ministry becomes +a poor, meagre, flippant, wordy thing, without unction +or power,—a thing flowing, not from the exhaustless +tide of the Spirit, but from our own wretched minds.<span class="pagenum"><a name="Page_300" id="Page_300">[300]</a></span></p> + +<p>From ver. 9-15, God renews his promise to Jacob, +and confirms the new name of "prince," instead of +"supplanter;" and Jacob again calls the name of the +place "Bethel." At verse 18 we have an interesting +example of the difference between the judgment of faith +and the judgment of nature. The latter looks at things +through the hazy mist with which it is surrounded; +the former looks at them in the light of the presence +and counsels of God. "And it came to pass, as her +soul was in departing (for she died), that she called his +name Ben-oni: but his father called him Benjamin." +Nature called him "the son of my sorrow;" but faith +called him "the son of the right hand." Thus is it +ever. The difference between the thoughts of nature +and those of faith must ever be wide indeed; and we +should earnestly desire that our souls should be governed +only by the latter, and not by the former.</p> + + + +<p><br /><br /></p> +<hr style="width: 25%;" /> +<p><br /><br /></p> +<h2><a name="CHAPTER_XXXVI" id="CHAPTER_XXXVI"></a>CHAPTER XXXVI.</h2> + + +<p>Furnishes a catalogue of Esau's sons, with their various +titles and localities. We shall not dwell on this, but +pass on to one of the most fruitful and interesting +sections in the entire canon of inspiration, viz.:—</p> + + + +<p><br /><br /></p> +<hr style="width: 25%;" /> +<p><br /><br /></p> +<h2><a name="CHAPTERS_XXXVII-L" id="CHAPTERS_XXXVII-L"></a>CHAPTERS XXXVII-L,</h2> + + +<p>On which we shall dwell more particularly. There is +not in scripture a more perfect and beautiful type of +Christ than Joseph. Whether we view Christ as the<span class="pagenum"><a name="Page_301" id="Page_301">[301]</a></span> +object of the Father's love,—the object of the envy of +"his own",—in his humiliation, sufferings, death, exaltation, +and glory,—in all, we have him strikingly typified +by Joseph.</p> + +<p>In Chapter xxxvii. we have Joseph's dreams,—the +statement of which draws out the enmity of his +brethren. He was the object of his father's love, and +the subject of very high destinies; and, inasmuch as +the hearts of his brethren were not in communion with +these things, they hated him. They had no fellowship +in the father's love, and they would not yield +to the thought of Joseph's exaltation. In all this they +represent the Jews in Christ's day. "He came to his +own, and his own received him not." He had "no +form nor comeliness in their eyes." They would neither +own him as the Son of God, nor King of Israel. Their +eyes were not open to behold "his glory,—the glory +as of the only begotten of the Father, full of grace +and truth." They would not have him; yea, they +hated him.</p> + +<p>Now, in Joseph's case, we see that he, in no wise, +relaxed his testimony in consequence of his brethren's +refusal of his first dream. "And Joseph dreamed a +dream, and he told it to his brethren," and they hated +him yet the more.... "And he dreamed yet another +dream, and he told it to his brethren." This was simple +testimony founded upon divine revelation; but it was +testimony which brought Joseph down to the pit. +Had he kept back his testimony, or taken off aught of +its edge and power, he might have spared himself; +but, no: he told them the truth, and therefore they +hated him.<span class="pagenum"><a name="Page_302" id="Page_302">[302]</a></span></p> + +<p>Thus was it with Joseph's great Antitype. He bore +witness to the truth—he witnessed a good confession—he +kept back nothing—he could only speak the truth +because he was <i>the</i> truth, and his testimony to the +truth was answered, on man's part, by the cross, the +vinegar, the soldier's spear. The testimony of Christ, +too, was connected with the deepest, fullest, richest +grace. He not only came as "the truth," but also as +the perfect expression of all the love of the Father's +heart; "grace and truth came by Jesus Christ." He +was the full disclosure to man of what God was. Hence +man was left entirely without excuse. He came and +showed God to man, and man hated God with a perfect +hatred. The fullest exhibition of divine love was answered +by the fullest exhibition of human hatred. This +is seen in the cross,—and we have it touchingly foreshadowed +at the pit into which Joseph was cast by his +brethren.</p> + +<p>"And when they saw him afar off, even before he +came near unto them, they conspired against him to slay +him. And they said one to another, Behold, this +dreamer cometh; come now, therefore, and let us slay +him, and cast him into some pit; and we will say, some +evil beast hath devoured him; and we shall see what +will become of his dreams." These words forcibly +remind us of the parable in Matthew xxii. "But, last +of all, he sent unto them his son, saying, They will +reverence my son. But when the husbandmen saw the +son, they said among themselves, This is the heir, come +let us kill him, and let us seize on his inheritance. +And they caught him, and cast him out of the vineyard, +and slew him." God sent his Son into the world with<span class="pagenum"><a name="Page_303" id="Page_303">[303]</a></span> +this thought, "They will reverence my son;" but alas! +man's heart had no reverence for the "well-beloved" of +the Father. They cast him out. Earth and heaven +were at issue in reference to Christ; and they are at +issue still. <i>Man</i> crucified him; but <i>God</i> raised him +from the dead. Man placed him on a cross between +two thieves; God set him at his own right hand in the +heavens. Man gave him the very lowest place on earth; +God gave him the very highest place in heaven, in +brightest majesty.</p> + +<p>All this is shown out in Joseph's history. "Joseph +is a fruitful bough, even a fruitful bough by a well, +whose branches run over the wall. The archers have +sorely grieved him, and shot at him, and hated him; +but his bow abode in strength, and the arms of his +hands were made strong by the hands of the mighty +God of Jacob; (from thence is the shepherd, the stone +of Israel;) even by the God of thy father, who shall +help thee; and by the Almighty, who shall bless thee +with blessings of heaven above, blessings of the deep +that lieth under, blessings of the breast and of the womb; +the blessings of thy father have prevailed above the blessings +of my progenitors, unto the utmost bounds of the +everlasting hills; they shall be on the head of Joseph, +and on the crown of the head of him that was separate +from his brethren." (Gen. xlix. 22-26.)</p> + +<p>These verses beautifully exhibit to our view "the +sufferings of Christ and the glory that should follow." +"The archers" have done their work; but God was +stronger than they. The true Joseph has been shot at +and grievously wounded in the house of his friends; but +"the arms of his hands have been made strong" in the<span class="pagenum"><a name="Page_304" id="Page_304">[304]</a></span> +power of resurrection, and faith now knows him as the +basis of all God's purposes of blessing and glory in +reference to the Church, Israel, and the whole creation. +When we look at Joseph in the pit and in the prison, +and look at him afterwards as ruler over all the land of +Egypt, we see the difference between the thoughts of +God and the thoughts of men; and so when we look at +the cross, and at "the throne of the majesty in the +heavens," we see the same thing.</p> + +<p>Nothing ever brought out the real state of man's +heart toward God but the coming of Christ. "If I +had not come and spoken unto them, they had not had +sin." (John xv. 22.) It is not that they would not +have been sinners. No: but "they had not had sin." +So he says in another place, "If ye were blind, ye +should have no sin." (John ix. 41.) God came near to +man in the person of his Son, and man was able to say, +"this is the heir;" but yet he said, "come, let us kill +him." Hence "they have no cloak for their sin." +Those who say they see have no excuse. <i>Confessed +blindness</i> is not at all the difficulty, but <i>professed sight</i>. +This is a truly solemn principle for a professing age +like the present. The permanence of sin is connected +with the mere profession to see. A man who is blind +and knows it, can have his eyes opened; but what can +be done for one who thinks he sees, when he really +does not?<span class="pagenum"><a name="Page_305" id="Page_305">[305]</a></span></p> + + + +<p><br /><br /></p> +<hr style="width: 25%;" /> +<p><br /><br /></p> +<h2><a name="CHAPTER_XXXVIII" id="CHAPTER_XXXVIII"></a>CHAPTER XXXVIII.</h2> + + +<p>Presents one of those remarkable circumstances in +which divine grace is seen gloriously triumphing over +man's sin. "It is evident that our Lord sprang out of +Juda." (Heb. vii. 14.) But how? "Judas begat +Phares and Zara of <i>Thamar</i>." (Matt. i. 3.) This is +peculiarly striking. God, in his great grace, rising +above the sin and folly of man, in order to bring about +his own purposes of love and mercy. Thus, a little +farther on, in Matthew, we read, "David the king begat +Solomon, of her that had been the wife of Urias." It is +worthy of God thus to act. The Spirit of God is conducting +us along the line through which, according to +the flesh, Christ came; and in doing so he gives us as +links in the genealogical chain, Tamar and Bathsheba! +How evident it is that there is nothing of man in this! +How plain it is that when we reach the close of the +first chapter of Matthew, it is "God manifest in the +flesh" we find, and that, too, from the pen of the Holy +Ghost! Man could never have devised such a genealogy. +It is entirely divine: and no spiritual person can read it +without seeing in it a blessed exhibition of divine grace +in the first place, and of the divine inspiration of +Matthew's gospel in the second place,—at least of his +account of Christ's genealogy according to the flesh. I +believe a comparison of 2 Sam. xi. and Gen. xxxviii. +with Matt. i. will furnish the thoughtful Christian with +matter for a very sweet and edifying meditation.<span class="pagenum"><a name="Page_306" id="Page_306">[306]</a></span></p> + + + +<p><br /><br /></p> +<hr style="width: 25%;" /> +<p><br /><br /></p> +<h2><a name="CHAPTER_XXXIX-XLV" id="CHAPTER_XXXIX-XLV"></a>CHAPTER XXXIX.-XLV.</h2> + + +<p>In perusing these interesting sections of inspiration, +we perceive a remarkable chain of providential actings, +all tending to one grand point, namely, <i>the exaltation +of the man who had been in the pit</i>; and at the same +time bringing out by the way a number of subordinate +objects. "The thoughts of many hearts" were to be +"revealed;" but Joseph was to be exalted. "He called +for a famine upon the land: he brake the whole staff of +bread. He sent a man before them, even Joseph, who +was sold for a servant; whose feet they hurt with fetters; +he was laid in iron; until the time that his word came; +the word of the Lord tried him. The king sent and +loosed him; even the ruler of the people, and let him +go free. He made him lord of his house, and ruler of +all his substance; to bind his princes at his pleasure, +and teach his senators wisdom." (Psalm cv. 16-22.)</p> + +<p>It is well to see that the leading object was to exalt +the one whom men had rejected; and then to produce in +those same men a sense of their sin in rejecting. And +how admirably all this is effected! The most trivial +and the most important, the most likely and the most +unlikely circumstances are made to minister to the development +of God's purposes. In Chapter xxxix. Satan +uses Potiphar's wife, and in Chap. xl. he uses Pharaoh's +chief butler. The former he used to put Joseph +into the dungeon; and the latter he used to keep +him there, through his ungrateful negligence; but all<span class="pagenum"><a name="Page_307" id="Page_307">[307]</a></span> +in vain. God was behind the scenes. His finger was +guiding all the springs of the vast machine of circumstances, +and when the due time was come, he brought +forth the man of his purpose, and set his feet in a +large room. Now, this is ever God's prerogative. He +is above all, and can use all for the accomplishment of +his grand and unsearchable designs. It is sweet to be +able thus to trace our Father's hand and counsel in +every thing. Sweet to know that all sorts of agents are +at his sovereign disposal; angels, men, and devils—all +are under his omnipotent hand, and all are made to +carry out his purposes.</p> + +<p>In the scripture now before us, all this is seen in a +most remarkable manner. God visits the domestic +circle of a heathen captain, the household of a heathen +king, yea, and his bed-side, and makes the very visions +of his head upon his bed contribute to the development +of his counsels. Nor is it merely individuals and their +circumstances that we see thus taken up and used for +the furtherance of God's ends; but Egypt and all the +surrounding countries are brought into the scene; in +short, the whole earth was prepared by the hand of God +to be a theatre on which to display the glory and greatness +of the one "who was separate from his brethren." +Such are God's ways; and it is one of the happiest and +most elevating exercises for the soul of a saint to trace +thus the admirable actings of his heavenly Father. +How forcibly is God's providence brought out in this +profoundly interesting history of Joseph! Look, for a +moment, into the dungeon of the captain of the guard. +See there a man "laid in iron," charged with a most +abominable crime—the outcast and offscouring of<span class="pagenum"><a name="Page_308" id="Page_308">[308]</a></span> +society; and yet see him, almost in a moment, raised to +the very highest eminence, and who can deny that God +is in it all?</p> + +<p>"And Pharaoh said unto Joseph, Forasmuch as God +hath showed thee all this, there is none so discreet and +wise as thou art: thou shalt be over my house, and +according unto thy word shall all my people be ruled: +only in the throne will I be greater than thou. And +Pharaoh said unto Joseph, See, I have set thee over all +the land of Egypt. And Pharaoh took off his ring +from his hand, and put it upon Joseph's hand, and +arrayed him in vestures of fine linen, and put a gold +chain about his neck. And he made him to ride in the +second chariot that he had: and they cried before him, +Bow the knee: and he made him ruler over all the land +of Egypt. And Pharaoh said unto Joseph, I am Pharaoh, +and without thee shall no man lift up his hand or +foot in all the land of Egypt." (Chap. xli. 39-44.)</p> + +<p>Here, then, was exaltation of no ordinary kind. Contrast +this with the pit and the dungeon; and mark the +chain of events by which it was all brought about, and +you have, at once, a marked exhibition of the hand of +God, and a striking type of the sufferings and glory of +the Lord Jesus Christ. Joseph was taken from the pit +and the dungeon, into which he had been brought by +the envy of his brethren, and the false judgment of the +Gentile, to be ruler over the whole land of Egypt; +and not only so, but to be the channel of blessing, and +the sustainer of life, to Israel and the whole earth. +This is all typical of Christ; indeed, a type could hardly +be more perfect. We see a man laid, to all intents and +purposes, in the place of death, by the hand of man,<span class="pagenum"><a name="Page_309" id="Page_309">[309]</a></span> +and then raised up by the hand of God, and set in +dignity and glory. "Ye men of Israel, hear these +words: Jesus of Nazareth, a man approved of God +among you by miracles, and wonders, and signs, which +God did by him in the midst of you, as ye yourselves +also know; him, being delivered by the determinate +counsel and foreknowledge of God, ye have taken, and +by wicked hands have crucified and slain: whom God +hath raised up, having loosed the pains of death, because +it was not possible that he should be holden of +it." (Acts. ii. 22-24.)</p> + +<p>But there are two points in Joseph's history which, +together with what has been noticed, render the type +remarkably perfect; I allude to his marriage with a +stranger in Chapter xli, and his interview with his +brethren in Chapter xlv. The following is the order of +events. Joseph presents himself to his brethren as one +sent by the father; they reject him, and, so far as lies +in them, put him in the place of death; God takes him +up from thence, and raises him to a position of highest +dignity: thus exalted, he gets a bride; and when his +brethren according to the flesh, are thoroughly broken +and prostrate before him, he makes himself known to +them, tranquillizes their hearts, and brings them into +blessing; he then becomes the channel of blessing to +them and to the whole world.</p> + +<p>I shall just make a few remarks on Joseph's marriage +and the restoration of his brethren. The strange wife +shadows forth the Church. Christ presented himself +to the Jews, and being rejected, took his seat on high, +and sent down the Holy Ghost to gather out an elect +Church, composed of Jew and Gentile, to be united<span class="pagenum"><a name="Page_310" id="Page_310">[310]</a></span> +with him in heavenly glory. The doctrine of the +Church has already been dwelt upon in our remarks on +Chapter xxiv., but one or two points remain to be +noticed here. And first, we may observe that Joseph's +Egyptian bride was intimately associated with him in +his glory.<a name="FNanchor_20_20" id="FNanchor_20_20"></a><a href="#Footnote_20_20" class="fnanchor">[20]</a> She, as being part of himself, shared in +all that was his. Moreover, she occupied a place of +nearness and intimacy known only to herself. Thus +it is with the Church, the bride of the Lamb. She is +gathered to Christ to be the sharer, at once, of his +rejection and his glory. It is Christ's position which +gives character to the position of the Church, and her +position should ever give character to her walk. If we +are gathered to Christ, it is as exalted in glory, and +not as humbled down here. "Henceforth know we no +man after the flesh; yea, though we have known Christ +after the flesh, yet now henceforth know we him no +more." (2 Cor. v. 16.) The Church's gathering-point +is Christ in glory. "I, if I be lifted up from the earth, +will draw all men unto me." (John xii. 32.)</p> + +<p>There is far more of practical value in the clear +apprehension of this principle than might, at first sight, +appear. It is ever the aim of Satan, as it is the tendency +of our hearts, to lead us to stop short of God's +mark in every thing, and specially in the centre of our +unity as Christians. It is a popular sentiment, that +"the blood of the Lamb is the union of saints," i. e., it +is the blood which forms their centre of unity. Now, +<span class="pagenum"><a name="Page_311" id="Page_311">[311]</a></span>that it is the infinitely precious blood of Christ which +sets us individually as worshippers in the presence of +God is blessedly true. The blood, therefore, forms the +divine basis of our fellowship with God. But when we +come to speak of the centre of our unity as a church, we +must see that the Holy Ghost gathers us to the Person +of a risen and glorified Christ; and this grand truth +gives character—high and holy character—to our association +as Christians. If we take lower ground than +this we must inevitably form a sect or an <i>ism</i>. If we +gather round an ordinance, however important, or round +a truth, however indisputable, we make something less +than Christ our centre.</p> + +<p>Hence, it is more important to ponder the practical +consequences which flow out of the truth of our being +gathered to a risen and glorified Head in the heavens. +If Christ were on earth, we should be gathered to him +here; but, inasmuch as he is hidden in the heavens, the +Church takes her character from his position there. +Hence, Christ could say, "They are not of the world, +even as I am not of the world;" and again, "For their +sakes I sanctify myself, that they also might be sanctified +through the truth." (John xvii. 16, 19.) So, also, +in 1 Peter, we read, "To whom coming, as unto a living +stone, disallowed indeed of men, but chosen of God and +precious; ye also, as lively stones, are built up a spiritual +house, an holy priesthood, to offer up spiritual sacrifices, +acceptable to God by Jesus Christ." (Chap. ii. 4, 5.) +If we are gathered to Christ we must be gathered to +him <i>as</i> he is, and <i>where</i> he is; and the more the +Spirit of God leads our souls into the understanding of +this, the more clearly we shall see the character of walk<span class="pagenum"><a name="Page_312" id="Page_312">[312]</a></span> +that becomes us. Joseph's bride was united to him, +not in the pit or the dungeon, but in the dignity and +glory of his position in Egypt; and, in her case, we +can have no difficulty in perceiving the vast difference +between the two positions.</p> + +<p>But farther we read, "And unto Joseph were born +two sons, <i>before the years of famine came</i>." There was +a time of trouble coming; but previous thereto the +fruit of his union appeared. The children whom God +had given him were called into existence previous to this +time of trial. So will it be in reference to the Church. +All the members thereof will be called out, the whole +body will be completed and gathered to the Head in +heaven, previous to "the great tribulation" which shall +come upon all the earth.</p> + +<p>We shall now turn for a little to Joseph's interview +with his brethren, in which we shall find some points +of resemblance to Israel's history in the latter day. +During the period that Joseph was hidden from the +view of his brethren, these latter were called to pass +through deep and searching trial,—through intensely +painful exercises of conscience. One of these exercises +is poured out in the following words: "And they said +one to another, <i>We are verily guilty</i> concerning our +brother, in that we saw the anguish of his soul, +when he besought us, and <i>we would not hear</i>; therefore +<i>is this distress come upon us</i>. And Reuben answered +them, saying, Spake I not unto you, saying, Do +not sin against the child; and ye would not hear? +therefore, behold, also, <i>his blood is required</i>." (Chap. +xlii. 21, 22.)</p> + +<p>Again, in Chap. xliv. we read, "And Judah said,<span class="pagenum"><a name="Page_313" id="Page_313">[313]</a></span> +What shall we say unto my Lord? What shall we +speak? or how shall we clear ourselves? God hath +found out the iniquity of thy servants." None can +teach like God. He alone can produce in the conscience +the true sense of sin, and bring the soul down into the +profound depths of its own condition in his presence. +This is all his own work. Men run on in their career +of guilt, heedless of every thing, until the arrow of the +Almighty pierces their conscience, and then they are led +into those searchings of heart, and intense exercises of +soul, which can only find relief in the rich resources of +redeeming love. Joseph's brethren had no conception +of all that was to flow to them from their actings toward +him. "They took him and cast him into a pit ... +and they sat down to eat bread." "Woe to them ... +that drink wine in bowls, and anoint themselves with +the chief ointments; but they are not grieved for the +affliction of Joseph." (Amos vi. 6.)</p> + +<p>However, God produced grief of heart, and exercises +of conscience, and that in a most wonderful way. Years +rolled on, and these brethren might have vainly imagined +that all was right; but, then, "seven years of +plenty, and seven years of scarcity!" What did they +mean? Who sent them? And for what were they +designed? Admirable providence! Unsearchable wisdom! +The famine reaches to Canaan, and the calls of +hunger actually bring the guilty brethren to the feet of +the injured Joseph! How marked is the display of +God's own hand in all this! There they stand, with the +arrow of conviction thrust through and through their +consciences, in the presence of the man whom they had, +"with wicked hands," cast into the pit. Surely their<span class="pagenum"><a name="Page_314" id="Page_314">[314]</a></span> +sin had found them out; but it was in the presence of +Joseph. Blessed place!</p> + +<p>"Then Joseph could not refrain himself before all +them that stood by him; and he cried, Cause every man +to go out from me. And there stood no man with him, +while Joseph made himself known unto his brethren." +(Chap. xlv. 1.) No stranger was allowed to witness +this sacred scene. What stranger could understand or +appreciate it? We are here called to witness, as it +were, divinely-wrought conviction in the presence of +divine grace; and we may say, when these two come +together there is an easy settlement of every question.</p> + +<p>"And Joseph said unto his brethren, <i>Come near to +me</i>, I pray you. And they came near. And he said, +I am Joseph your brother, whom ye sold into Egypt. +Now therefore be not grieved, nor angry with yourselves, +that you sold me hither; for God did send me before +you, to preserve life.... And God sent me before you, +to preserve you a posterity in the earth, and to save +your lives by a great deliverance. So now it was not you +sent me hither, but God." This is grace indeed, setting +the convicted conscience perfectly at rest. The brethren +had, already, most thoroughly condemned themselves, +and hence Joseph had only to pour in the blessed balm +into their broken hearts. This is all sweetly typical of +God's dealings with Israel, in the latter day, when +they shall look upon him whom they have pierced, and +mourn. Then they shall prove the reality of divine +grace, and the cleansing efficacy of that "fountain which +shall be opened to the house of David, and to the inhabitants +of Jerusalem, for sin and for uncleanness." +(Zech. xiii. 1.)<span class="pagenum"><a name="Page_315" id="Page_315">[315]</a></span></p> + +<p>In the third chapter of Acts, we find the Spirit of +God in Peter seeking to produce this divine conviction +in the consciences of the Jews. "The God of Abraham, +and of Isaac, and of Jacob, the God of our fathers, +hath glorified his son Jesus; whom ye delivered up, +and denied him in the presence of Pilate, when he was +determined to let him go. But ye denied the holy +One and the just, and desired a murderer to be granted +unto you; and killed the Prince of life, whom God +hath raised from the dead, whereof we are witnesses." +These statements were designed to elicit from the hearts +and lips of the hearers the confession made by Joseph's +brethren—"We are verily guilty." Then follows the +grace. "And now, brethren, I wot that through ignorance +ye did it, as did also your rulers. But those +things, which God before had showed by the mouth of +all his prophets, that Christ should suffer, he hath so +fulfilled. Repent ye, therefore, and be converted, that +your sins may be blotted out, when the times of refreshing +shall come from the presence of the Lord." +We here see that, although the Jews really carried out +the enmity of their hearts in the death of Christ, as +did also Joseph's brethren in their treatment of him, +yet, the grace of God to each is seen in this, that all is +shown to be decreed and foreshown of God for their +blessing. This is perfect grace, surpassing all human +thought; and all that is needed in order to the enjoyment +thereof, is a conscience truly convicted by the +truth of God. Those who could say, "We are verily +guilty," could rightly understand the words of precious +grace, "It was not you, but God." Thus it must ever +be. The soul that has thoroughly pronounced its own<span class="pagenum"><a name="Page_316" id="Page_316">[316]</a></span> +condemnation, is prepared to understand and appreciate +God's pardon.</p> + +<p>The remaining chapters of this book are taken up +with the removal of Jacob and his family into Egypt, +and their settlement there; Joseph's actings during the +remaining years of famine; Jacob's blessing the twelve +patriarchs; his death and burial. We shall not dwell +in detail upon these things, though the spiritual mind +may find much to feed upon therein.<a name="FNanchor_21_21" id="FNanchor_21_21"></a><a href="#Footnote_21_21" class="fnanchor">[21]</a> Jacob's groundless +fears dissipated by the sight of his son alive, and +exalted,—the peculiar grace of God seen in its overruling +power, yet evidently mingled with judgment, +<span class="pagenum"><a name="Page_317" id="Page_317">[317]</a></span>inasmuch as Jacob's sons have to go down into the +very place whither they had sent their brother. Again, +Joseph's remarkable grace throughout: though exalted +by Pharaoh, he hides himself, as it were, and binds the +people in abiding obligation to the king. Pharaoh +says, "Go to Joseph," and Joseph, in effect, says, "all +you have and all you are belong to Pharaoh." This is +sweetly interesting, and leads the soul on to that glorious +time when the Son of man shall take the reins of +government into his own hand, by divine appointment, +and rule over the whole redeemed creation, his Church—the +bride of the Lamb—occupying the nearest and +most intimate place, according to the eternal counsels. +The house of Israel, fully restored, shall be nourished<span class="pagenum"><a name="Page_318" id="Page_318">[318]</a></span> +and sustained by his gracious hand; and all the earth +shall know the deep blessedness of being under his +sceptre. Finally, having brought every thing into subjection, +he shall hand back the reins of government +into the hands of God, that "he may be all in all." +From all this we may form some idea of the richness +and copiousness of Joseph's history. In short, it sets +before us distinctly in type the mission of the Son to +the house of Israel,—his humiliation and rejection,—the +deep exercises and final repentance and restoration of +Israel,—the union of the Church with Christ,—his exaltation +and universal government, and, finally, it points +us forward to the time when "God shall be all in all." +It is quite needless to remark, that all these things are +largely taught and fully established throughout the +entire canon of inspiration: we do not therefore build +their truth upon Joseph's history; still it is edifying to +find such early foreshadowings of these precious truths: +it proves to us the divine unity which pervades holy +scripture. Whether we turn to Genesis or to Ephesians,—to +the prophets of the Old or those of the New Testament,—we +learn the same truths. "<span class="smcap">All scripture is +given by inspiration of God.</span>"<span class="pagenum"><a name="Page_319" id="Page_319">[319]</a></span></p> +<p><br /><br /></p> + + +<div class="footnotes"><h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">[1]</span></a> It is an interesting fact that the moon, as viewed through a powerful +telescope, presents the appearance of one vast ruin of nature.</p></div> + +<div class="footnote"><p><a name="Footnote_2_2" id="Footnote_2_2"></a><a href="#FNanchor_2_2"><span class="label">[2]</span></a> The Hebrew word which is rendered "builded" in the margin, +is <big>וַיִּבֵו</big> + which the LXX. render by ωκοδομεσεν. A reference to +the original of Eph. ii. 20, 22 will show the reader that the words +rendered "built" and "builded together" are inflections of the +same verb.</p></div> + +<div class="footnote"><p><a name="Footnote_3_3" id="Footnote_3_3"></a><a href="#FNanchor_3_3"><span class="label">[3]</span></a> This subject will, if the Lord permit, come before us again in the +twentieth chapter of Exodus; but I would, here, observe, that very +much of the offence and misunderstanding connected with the important +subject of the sabbath, may be justly traced to the inconsiderate +and injudicious conduct of some who, in their zeal for what they termed +Christian liberty, in reference to the sabbath, rather lose sight of the +claims of honest consciences; and also of the place which the Lord's +day occupies in the New Testament. Some have been known to enter +on their weekly avocations, simply to show their liberty, and thus they +caused much needless offence. Such acting could never have been suggested +by the Spirit of Christ. If I am ever so clear and free in my +own mind, I should respect the consciences of my brethren; and, moreover, +I do not believe that those who so carry themselves, really understand +the true and precious privileges connected with the Lord's day. +We should only be too thankful to be rid of all secular occupation and +distraction, to think of having recourse to them for the purpose of +showing our liberty. The good providence of our God has so arranged +for his people throughout the British Empire that they can, without +pecuniary loss, enjoy the rest of the Lord's day, inasmuch as all are +obliged to abstain from business. This must be regarded by every +well-regulated mind as a mercy; for, if it were not thus ordered, we +know how man's covetous heart would, if possible, rob the Christian of +the sweet privilege of attending the assembly on the Lord's day. And +who can tell what would be the deadening effect of uninterrupted +engagement with this world's traffic? Those Christians who, from +Monday morning to Saturday night, breathe the dense atmosphere of +the mart, the market, and the manufactory, can form some idea of it. +</p><p> +It cannot be regarded as a good sign to find men introducing measures +for the public profanation of the Lord's day. It assuredly marks +the progress of infidelity and French influence. +</p><p> +But there are some who teach that the expression ἡ κυριακη ἡμερα, +which is rightly enough translated, "the Lord's day," refers to "the +day of the Lord," and that the exiled apostle found himself carried +forward, as it were, into the Spirit of the day of the Lord. I do not +believe the original would bear such an interpretation; and, besides, +we have in 1 Thess. v. 2, and 2 Peter iii. 10, the exact words, "the day +of the Lord," the original of which is quite different from the expression +above referred to, being not ἡ κυριακη ἡμερα, but ἡ ἡμερα κυριου. +This entirely settles the matter, so far as the mere criticism is concerned; +and as to interpretation, it is plain that by far the greater portion of +the Apocalypse is occupied, not with "the day of the Lord," but with +events prior thereto.</p></div> + +<div class="footnote"><p><a name="Footnote_4_4" id="Footnote_4_4"></a><a href="#FNanchor_4_4"><span class="label">[4]</span></a> Compare, also, Ezekiel xlvii. 1-12; and Zech. xiv. 8.</p></div> + +<div class="footnote"><p><a name="Footnote_5_5" id="Footnote_5_5"></a><a href="#FNanchor_5_5"><span class="label">[5]</span></a> My reader will observe the change in the second chapter +from the expression "God" to "Lord God." There is much +importance in the distinction. When God is seen acting in +relation with man, he takes the title "Lord God,"—(Jehovah +Elohim;) but until man appears on the scene, the word "Lord" +is not used. I shall just point out three out of many passages +in which the distinction is very strikingly presented. "And +they that went in, went in male and female of all flesh, as <i>God</i> +(Elohim) had commanded him; and the <i>Lord</i> (Jehovah) shut +him in." (Gen. vii. 16.) Elohim was going to destroy the world +which he had made; but Jehovah took care of the man with whom he +stood in relation. Again, "that all the earth may know that there is +a God (Elohim) in Israel. And all this assembly shall know that the +Lord (Jehovah) saveth," &c. (1 Sam. xvii. 46, 47.) All the earth +was to recognise the presence of Elohim; but Israel was called to +recognise the actings of Jehovah, with whom they stood in relation. +Lastly, "Jehoshaphat cried out, and <i>the Lord</i> (Jehovah) helped him; +and <i>God</i> (Elohim) moved <i>them</i> to depart from him." (2 Chron. xviii. +31.) Jehovah took care of his poor erring servant; but Elohim, though +unknown, acted upon the hearts of the uncircumcised Syrians.</p></div> + +<div class="footnote"><p><a name="Footnote_6_6" id="Footnote_6_6"></a><a href="#FNanchor_6_6"><span class="label">[6]</span></a> There is a profoundly interesting thought suggested by comparing +the word Θειτης (Rom. i. 20) with the word Θεοτης (Col. ii. +9.) They are both rendered "Godhead;" but they present a very +different thought. The heathen might have seen that there was +something superhuman, something divine, in creation; but pure, +essential, incomprehensible Deity dwelt in the Adorable Person of +the Son.</p></div> + +<div class="footnote"><p><a name="Footnote_7_7" id="Footnote_7_7"></a><a href="#FNanchor_7_7"><span class="label">[7]</span></a> Man not only accuses God of being the author of his fall, but +also blames him for his non-recovery. How often do we hear persons +say that they cannot believe unless God give them the power +to believe; and, further, that unless they are the subjects of God's +eternal decree, they cannot be saved. +</p><p> +Now, it is perfectly true, that no man can believe the gospel, +except by the power of the Holy Ghost; and it is also true, that +all who so believe the gospel are the happy subjects of God's +eternal counsels. But does all this set aside man's responsibility +to believe a plain testimony set before him in God's Word? It +most certainly does no such thing. But it does reveal the sad +evil of man's heart, which leads him to reject <i>God's testimony</i> which +is plainly revealed, and to give as a reason for so doing <i>God's +decree</i>, which is a profound secret, known only to himself. However, +it will not avail, for we read in 1 Thess. i. 8, 9, that those +"who obey not the gospel of our Lord Jesus Christ, shall be +punished with everlasting destruction." +</p><p> +Men are responsible to believe the gospel, and they will be +punished for not believing it. They are not responsible to know +any thing about God's counsels, inasmuch as they are not revealed, +and, therefore, there can be no guilt attached to ignorance concerning +them. The apostle could say to the Thessalonians, "knowing, +brethren beloved, your election of God." How did he know +it? Was it by having access to the page of God's secret and +eternal decrees? By no means. How then? "Because (ὁτι) our +gospel came not unto you in word only, but also in power." +(1 Thess. i. 4, 5.) This is the way to know the election of any. +When the gospel comes in power, it is a plain proof of God's +election. +</p><p> +But, I doubt not, the people who draw a plea from the divine +counsels for rejecting the divine testimony, only want some flimsy +excuse to continue in sin. They really do not want God; and it +would be far more honest in them to say so, plainly, than to put +forward a plea which is not merely flimsy, but positively blasphemous. +Such a plea will not avail them much amid the terrors of +the day of judgment, now fast approaching.</p></div> + +<div class="footnote"><p><a name="Footnote_8_8" id="Footnote_8_8"></a><a href="#FNanchor_8_8"><span class="label">[8]</span></a> The word used by Cain is <big>מִנְּשֹׂא</big> + which occurs in Psalm +xxxii. 1, "whose transgression is <i>forgiven</i>." The LXX. renders it +by αφεθηναι, "to be remitted."</p></div> + +<div class="footnote"><p><a name="Footnote_9_9" id="Footnote_9_9"></a><a href="#FNanchor_9_9"><span class="label">[9]</span></a> True, the Lord is using all those things for the furtherance of his +own gracious ends; and the Lord's servant can freely use them also; +but this does not hinder our seeing the spirit which originates and +characterizes them.</p></div> + +<div class="footnote"><p><a name="Footnote_10_10" id="Footnote_10_10"></a><a href="#FNanchor_10_10"><span class="label">[10]</span></a> It is very evident that Enoch knew nothing whatever about the +mode of "making the best of both worlds." To him there was but one +world. Thus it should be with us.</p></div> + +<div class="footnote"><p><a name="Footnote_11_11" id="Footnote_11_11"></a><a href="#FNanchor_11_11"><span class="label">[11]</span></a> We should ever bear in mind, that "the wisdom which is from +above is <i>first pure</i>, then peaceable." (James iii. 17.) The wisdom +which is from beneath would put "peaceable" first, and, therefore, it +can never be pure.</p></div> + +<div class="footnote"><p><a name="Footnote_12_12" id="Footnote_12_12"></a><a href="#FNanchor_12_12"><span class="label">[12]</span></a> "It is impossible to over-estimate the wisdom of the Holy +Ghost, as seen in the way in which he treats the ordinance of +baptism, in the above remarkable passage." We know the evil use +which has been made of baptism; we know the false place it has +gotten in the thoughts of many; we know how that the efficacy, +which belongs only to the blood of Christ, has been attributed to +the water of baptism; we know how the regenerating grace of the +Holy Ghost has been transferred to water baptism; and, with the +knowledge of all this, we cannot but be struck with the way in +which the Spirit of God guards the subject, by stating, that it is +not the mere washing away of the filth of the flesh, as by water, +"but the answer of a good conscience toward God," which "answer" +we get, not by baptism, how important soever it may be, as an +ordinance of the kingdom, but "by the resurrection of Jesus +Christ," "who was delivered for our offences, and raised again for +our justification." +</p><p> +Baptism, I need hardly say, as an ordinance of divine institution, +and in its divinely-appointed place, is most important and deeply +significant; but when we find men, in one way or another, putting +the figure in place of the substance, we are bound to expose the work +of Satan by the light of the word of God.</p></div> + +<div class="footnote"><p><a name="Footnote_13_13" id="Footnote_13_13"></a><a href="#FNanchor_13_13"><span class="label">[13]</span></a> I would here mention, for my reader's prayerful consideration, a +thought very familiar to the minds of those who have specially given +themselves to the study of what is called "dispensational truth." It +has reference to Enoch and Noah. The former was taken away, as we +have seen, before the judgment came; whereas the latter was carried +through the judgment. Now, it is thought that Enoch is a figure of +the Church, who shall be taken away before human evil reaches its +climax, and before the divine judgment falls thereon. Noah, on the +other hand, is a figure of the remnant of Israel, who shall be brought +through the deep waters of affliction, and through the fire of judgment, +and led into the full enjoyment of millennial bliss, in virtue of God's +everlasting covenant. I may add, that I quite receive this thought in +reference to those two Old-Testament fathers. I consider that it has +the full support of the general scope and analogy of Holy Scripture.</p></div> + +<div class="footnote"><p><a name="Footnote_14_14" id="Footnote_14_14"></a><a href="#FNanchor_14_14"><span class="label">[14]</span></a> It is interesting to look at this entire subject of the ark and +deluge, in connection with that most important and deeply significant +ordinance of baptism. A truly baptized person, that is, one +who, as the apostle says, "obeys from the heart that type of doctrine +to which he is delivered," is one, who has passed from the old +world into the new, in spirit and principle, and by faith. The +water rolls over his person, signifying that his old man is buried, +that his place in nature is ignored, that his old nature is entirely +set aside; in short, that he is a dead man. When he is plunged +beneath the water, expression is given to the fact that his name, +place, and existence, in nature, are put out of sight; that the flesh, +with all that pertained thereto, its sins, its iniquities, its liabilities, +is buried in the grave of Christ, and never can come into God's +sight again. +</p><p> +Again, when he rises up out of the water, expression is given to +the truth, that he only comes up as the possessor of a new life, +even the resurrection life of Christ. If Christ had not been raised +from the dead, the believer could not come up out of the water, but +should remain buried beneath its surface, as the simple expression +of the place which righteously belongs to nature. But, inasmuch +as Christ rose from the dead, in the power of a new life, having entirely +put away our sins, we also come up out of the water; and, +in so doing, set forth the fact, that we are put, by the grace of +God, and through the death of Christ, in full possession of a new +life, to which divine righteousness inseparably attaches. "We are +buried with him by baptism into death; that like as Christ was +raised up from the dead by the glory of the Father, even so we +also should walk in newness of life." (See Rom. vi. and Col. ii. +<i>passim</i>. Comp. also 1 Peter iii. 18-22.) All this makes the institution +of baptism one of immense importance, and pregnant with +meaning.</p></div> + +<div class="footnote"><p><a name="Footnote_15_15" id="Footnote_15_15"></a><a href="#FNanchor_15_15"><span class="label">[15]</span></a> I would here offer a remark as to the word "perfect." When +Abraham was called upon to be "perfect," it did not mean perfect +to himself; for this he never was, and never could be. It simply +meant that he should be perfect as regards the object before his +heart,—that his hopes and expectations were to be perfectly and +undividedly centred in the "Almighty God." +</p><p> +In looking through the New Testament, we find the word +"perfect" used in at least four distinct senses. In Matt. v. 48, +we read, "Be ye therefore <i>perfect</i>, even as your Father which is +in heaven is perfect." Here we learn from the context that the +word "perfect" refers to the principle of our walk. At verse 44, +we read, "love your enemies, ... that ye may be the sons +of your Father which is in heaven; for he maketh the sun to rise +upon the evil and the good, and sendeth rain upon the just and +the unjust." Hence to be "perfect" in the sense of Matt. v. 48 +is to act on a principle of grace toward all, even toward those +who are injurious and hostile. A Christian going to law, and +asserting or contending for his rights, is not "perfect as his +Father;" for his Father is dealing in <i>grace</i>, whereas he is dealing in +<i>righteousness</i>. +</p><p> +The question here is not as to the right or wrong of going to +law with worldly people (as to brethren, 1 Cor. vi. is conclusive). +All I contend for is, that a Christian so doing is acting in a +character the direct opposite to that of his Father; for assuredly +he is not going to law with the world. He is not now on a +judgment-seat, but on a mercy-seat—a throne of grace. He +showers his blessings upon those who, were he to go to law with +them, should be in hell. Wherefore it is plain that a Christian, +when he brings a man before the judgment-seat, is not "perfect as +his Father which is in heaven is perfect." +</p><p> +At the close of Matt. xviii. we have a parable which teaches +us that a man who asserts his rights is ignorant of the true +character and proper effect of grace. The servant was not <i>unrighteous</i> +in demanding what was due to him; but he was <i>ungracious</i>. +He was totally unlike his master. He had been forgiven +ten thousand talents, and yet he could seize his fellow by +the throat for a paltry hundred pence. What was the consequence? +He was delivered to the tormentors. He lost the +happy sense of <i>grace</i>, and was left to reap the bitter fruits of +having asserted his <i>rights</i>, while being himself a subject of <i>grace</i>. +And, observe further, he was called "a <i>wicked</i> servant," not +because of having owed "ten thousand talents," but because of +not having forgiven the "hundred pence." <i>The master</i> had +ample grace to settle the former, but <i>he</i> had not grace to settle +the latter. This parable has a solemn voice for all Christians +going to law; for although in the application of it, it is said, +"so shall my heavenly Father do to you, if you from your heart, +forgive not every one <i>his brother</i> their trespasses," yet is the +principle of general application, that a man acting in righteousness +will lose <i>the sense</i> of grace. +</p><p> +In Hebrews ix. we have another sense of the term "perfect." +Here, too, the context settles the import of the word. It is +"perfect, as pertaining to the conscience." This is a deeply important +use of the term. The worshipper under the law never could +have a perfect conscience, for the simplest reason possible, because +he never had a perfect sacrifice. The blood of a bullock and a +goat did well enough <i>for a time</i>, but it could not do <i>forever</i>, +and therefore could not give a perfect conscience. Now, however, +the weakest believer in Jesus is privileged to have a perfect +conscience. Why? Is it because he is a <i>better man</i> than the +worshipper under the law? Nay; but because he has gotten a +<i>better sacrifice</i>. If Christ's sacrifice is perfect forever, the believer's +conscience is perfect forever. The two things necessarily go +together. For the Christian not to have a perfect conscience is a +dishonor to the sacrifice of Christ. It is tantamount to saying +that his sacrifice is only temporary, and not eternal in its effect; +and what is this but to bring it down to the level of the sacrifices +under the Mosaic economy. +</p><p> +It is very needful to distinguish between perfection in the +flesh and perfection as to conscience. To pretend to the former, +is to exalt <i>self</i>; to refuse the latter, is to dishonor Christ. The +babe in Christ should have a perfect conscience; whereas St. Paul +had not, nor could have, perfect flesh. The flesh is not presented +in the word as a thing which is to be perfected, but as a thing +which has been crucified. This makes a wide difference. The +Christian has sin in him, but not <i>on</i> him. Why? Because Christ +who had no sin <i>in</i> him, ever, had sin on him when he was nailed +to the cross. +</p><p> +Finally, in Phil. iii. we have two other senses of the word +"perfect." The apostle says, "not as though I had already +attained, either were already <i>perfect</i>;" and yet a little farther on he +says, "Let as many as be <i>perfect</i> be thus minded." The former +refers to the apostle's full and everlasting conformity to Christ in +glory. The latter refers to our having Christ as the all-engrossing +object before the heart's affections.</p></div> + +<div class="footnote"><p><a name="Footnote_16_16" id="Footnote_16_16"></a><a href="#FNanchor_16_16"><span class="label">[16]</span></a> It would furnish a very searching question for the heart, in reference +to every undertaking, were we to ask, "Am I doing this by faith?" +"Whatever is not of faith is sin;" and, "Without faith it is impossible +to please God."</p></div> + +<div class="footnote"><p><a name="Footnote_17_17" id="Footnote_17_17"></a><a href="#FNanchor_17_17"><span class="label">[17]</span></a> We should ever remember, in a place of trial, that what we want +is not a change of circumstances, but victory over self.</p></div> + +<div class="footnote"><p><a name="Footnote_18_18" id="Footnote_18_18"></a><a href="#FNanchor_18_18"><span class="label">[18]</span></a> It is deeply interesting to the spiritual mind to mark how sedulously +the Spirit of God, in Rom. ix. and indeed throughout all +scripture, guards against the horrid inference which the human mind +draws from the doctrine of God's election. When he speaks of +"vessels of wrath," he simply says, "fitted to destruction." He does +not say that God "fitted" them. +</p><p> +Whereas, on the other hand, when he refers to "the vessels of +mercy" he says, "whom <i>he</i> had afore prepared unto glory." This is +most marked. +</p><p> +If my reader will turn for a moment to Matt. xxv. 34-41, +he will find another striking and beautiful instance of the same +thing. +</p><p> +When the king addresses those on his right hand, he says, "Come, +ye <i>blessed of my Father</i>, inherit the kingdom <i>prepared for you</i> from the +foundation of the world." (Verse 34.) +</p><p> +But when he addresses those on his left, he says, "Depart from +me, ye cursed." He does not say, "cursed of my Father." And, +further, he says, "into everlasting fire, prepared," not for <i>you</i>, but +"for the devil and his angels." (Verse 41.) +</p><p> +In a word, then, it is plain that God has "prepared" a kingdom +of glory, and "vessels of mercy" to inherit that kingdom; but he +has not prepared "everlasting fire" for men, but for the "devil and +his angels;" nor has he fitted the "vessels of wrath," but they have +fitted themselves. +</p><p> +The word of God as clearly establishes "<i>election</i>" as it sedulously +guards against "<i>reprobation</i>." Every one who finds himself in heaven +will have to thank God for it; and every one that finds himself in hell +will have to thank himself.</p></div> + +<div class="footnote"><p><a name="Footnote_19_19" id="Footnote_19_19"></a><a href="#FNanchor_19_19"><span class="label">[19]</span></a> No doubt, when faith allows God to act, he will use his own agency; +but this is a totally different thing from his owning and blessing the +plans and arrangements of unbelief and impatience. This distinction +is not sufficiently understood.</p></div> + +<div class="footnote"><p><a name="Footnote_20_20" id="Footnote_20_20"></a><a href="#FNanchor_20_20"><span class="label">[20]</span></a> Joseph's wife sets forth the Church as united to Christ in his +glory; Moses' wife presents the Church as united to Christ in his +rejection.</p></div> + +<div class="footnote"><p><a name="Footnote_21_21" id="Footnote_21_21"></a><a href="#FNanchor_21_21"><span class="label">[21]</span></a> The close of Jacob's career stands in most pleasing contrast +with all the previous scenes of his eventful history. It reminds +one of a serene evening, after a tempestuous day: the sun, which +during the day had been hidden from view by clouds, mists, and +fogs, sets in majesty and brightness, gilding with his beams the +western sky, and holding out the cheering prospect of a bright to-morrow. +Thus is it with our aged patriarch. The supplanting, the +bargain-making, the cunning, the management, the shifting, the +shuffling, the unbelieving selfish fears,—all those dark clouds of +nature and of earth seem to have passed away, and he comes forth +in all the calm elevation of faith, to bestow blessings, and impart +dignities, in that holy skilfulness, which communion with God can +alone impart. +</p><p> +Though nature's eyes are dim, faith's vision is sharp. He is not +to be deceived as to the relative positions assigned to Ephraim and +Manasseh in the counsels of God. He has not, like his father Isaac, +in Chapter xxvii., to "tremble very exceedingly," in view of an almost +fatal mistake. Quite the reverse. His intelligent reply to his less +instructed son is, "I know it, my son, I know it." The power of +sense has not, as in Isaac's case, dimmed his spiritual vision. He has +been taught in the school of experience the importance of keeping +close to the divine purpose, and nature's influence cannot move him +from thence. +</p><p> +In Chapter xlviii. 11, we have a very beautiful example of the +mode in which our God ever rises above all our thoughts, and +proves himself better than all our fears. "And Israel said unto +Joseph, I had not thought to see thy face; and, lo, God hath showed +me also thy seed." To nature's view, Joseph was dead; whereas +in God's view he was alive, and seated in the highest place of +authority, next the throne. "Eye hath not seen, nor ear heard, +neither hath it entered into the heart of man, the things which God +hath prepared for them that love him." (1 Cor. ii. 9.) Would that +our souls could rise higher in their apprehension of God and his +ways. +</p><p> +It is interesting to notice the way in which the titles "Jacob" +and "Israel" are introduced in the close of the Book of Genesis; +as, for example, "One told <i>Jacob</i>, and said, Behold thy son Joseph +cometh unto thee: and <i>Israel</i> strengthened himself, and sat upon +the bed." Then, it is immediately added, "And <i>Jacob</i> said unto +Joseph, God Almighty appeared unto me at Luz." Now, we know, +there is nothing in scripture without its specific meaning, and +hence this interchange of names contains some instruction. In +general, it may be remarked, that "Jacob" sets forth the depth +to which God had descended; "Israel," the height to which Jacob +was raised.</p></div> + + +<div class="tn"><h4>Transcribers notes:</h4> + +<p style="text-indent: 0em;">Maintained original spelling and punctuation.</p> + +</div> + +</div> + + + + + + + +<pre> + + + + + +End of the Project Gutenberg EBook of Notes on the Book of Genesis, by +Charles Henry Mackintosh + +*** END OF THIS PROJECT GUTENBERG EBOOK NOTES ON THE BOOK OF GENESIS *** + +***** This file should be named 37915-h.htm or 37915-h.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/3/7/9/1/37915/ + +Produced by Ron Stephens, Júlio Reis and the Online +Distributed Proofreading Team at http://www.pgdp.net (This +file was produced from images generously made available +by The Internet Archive/American Libraries.) + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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