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diff --git a/37915.txt b/37915.txt new file mode 100644 index 0000000..20b30c6 --- /dev/null +++ b/37915.txt @@ -0,0 +1,8942 @@ +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: ASCII + +*** START OF THIS PROJECT GUTENBERG EBOOK NOTES ON THE BOOK OF GENESIS *** + + + + +Produced by Ron Stephens, Julio 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.) + + + + + + + + + + NOTES + + ON + + THE BOOK OF GENESIS. + + "Things new and old." + + FIRST AMERICAN EDITION. + + PHILADELPHIA: + HENRY LONGSTRETH, + 1336 CHESTNUT STREET. + 1863. + + + + +CONTENTS. + + + PAGE + CHAPTER I. 13 + + CHAPTER II. 29 + + CHAPTER III. 42 + + CHAPTER IV., V. 64 + + CHAPTER VI.-IX. 90 + + CHAPTER X. 115 + + CHAPTER XI. 118 + + CHAPTER XII. 123 + + CHAPTER XIII. 140 + + CHAPTER XIV. 151 + + CHAPTER XV. 158 + + CHAPTER XVI. 171 + + CHAPTER XVII. 181 + + CHAPTER XVIII. 189 + + CHAPTER XIX. 197 + + CHAPTER XX. 205 + + CHAPTER XXI. 210 + + CHAPTER XXII. 217 + + CHAPTER XXIII. 230 + + CHAPTER XXIV. 235 + + CHAPTER XXV. 248 + + CHAPTER XXVI. 251 + + CHAPTER XXVII.-XXXV. 256 + + CHAPTER XXXVI. 300 + + CHAPTER XXXVII.-L. 300 + + CHAPTER XXXVIII. 305 + + CHAPTER XXXIX.-XLV. 306 + + + + +PREFACE. + + +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. + +To Christ's servants in the gospel sound, forcible statements as to +what _sin_ is and what _grace_ is, are deeply valuable in the present +time, when so much that is merely superficial is abroad. + +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 _all and forever settled_ on the +cross, sweet, quiet rest of conscience will be but little known. + +Nothing can meet the urgent cry of a troubled conscience but the one +perfect sacrifice of Christ; offered _to_ God _for us_, on the cross. +"For even Christ _our_ passover is sacrificed _for us_." There, and +there alone it will find a _perfect answer_ 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 _hath_ everlasting life." +(Rom. iv. v.; John iii.) + +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, _root_ and _branch_, +by shedding the precious blood of the spotless Victim. "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 _thou canst not follow me now_." +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 _sins_ were there. Jesus _alone_ bore the full weight of their +judgment. (Comp. Dan. ix. 24; Rom. viii. 3; 2 Cor. v. 21; Heb. ix. 26, +28.) + +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 ONE 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. With him, with him alone, the believer's heart is now to be +occupied. + +Faith is fully assured that when _God_ puts away sin, it must be put +away entirely; that, when Jesus exclaimed, "IT IS FINISHED," 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 _peace_ 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 _judgment_ at the cross. +He is the God of _peace_ 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.) + +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. + +The apostles then began to publish the glad tidings of salvation to the +chief of sinners. The subject of their preaching was, "_Jesus and the +resurrection_." 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 +PERSON OF CHRIST--THE HEAVENLY MAN; "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 _his_ gospel, a risen +living Christ, as the ALONE object of faith, and "the end of the law +for righteousness to EVERY ONE THAT BELIEVETH." (Rom. X.) + +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 +_finds_ there, and what it _feels_, 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! + +The burden of its message to the _lost sinner_ is, "Come, for all +things are now ready;" the question of sin is not raised,--"_Grace +reigns_ 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: _Are you perfectly +satisfied with his Christ as the alone portion of your soul?_ 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 the bridegroom +cometh, go ye out to meet him," "and they that were READY went in _with +him_ to the marriage, AND THE DOOR WAS SHUT." "Be ye therefore ready +also: for the Son of man cometh at an hour when ye think not." (Matt. +xxii., xxv.; Luke xii., xiv.) + + * * * * * + +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. + +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. + +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. + A.M. + _London._ + + + + +PREFATORY NOTE TO THE FOURTH EDITION. + + +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. + +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." + +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. + C.H.M. + _Dublin, May, 1861._ + + + + + NOTES + + ON + + THE BOOK OF GENESIS. + + + + +CHAPTER I. + + +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. + +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 DIVINE TRUTH, 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 +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. + +"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 _created_ 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 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. + +"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. + +"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 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. + +"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, 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. + +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 +_desiderata_ of the present moment. May the Lord, in his great grace, +abundantly increase in our midst both the one and the other. + +"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. 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 Day-spring 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." + +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." + +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 +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." + +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." + +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 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. + +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.[1] 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. + +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.) + + What a responsible place! How earnestly should she 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. + +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 vigorous pursuit after +conformity to our absent Lord. (See Luke xix. 12-19.) + +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. + +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 _them_ 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 _him_: +male and female created he _them_. 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; 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." + +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, +_before the foundation of the world_, 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 ([Greek: pleroma]) 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. + +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 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 _the_ 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. + +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 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[2] 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.) + +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. + +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.) + +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 _over_, but _with_ 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 _in_ 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. + +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 _in_ the man. + +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 _now_ 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 +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. + +Nor is it merely what the church _will be_ that commands our +admiration; but what the Church _is_. 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. + +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 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.) + +FOOTNOTES: + +[1] It is an interesting fact that the moon, as viewed through a +powerful telescope, presents the appearance of one vast ruin of nature. + +[2] The Hebrew word which is rendered "builded" in the margin, is +[Hebrew: vayyven] which the LXX. render by [Greek: okodomesen]. 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. + + + + +CHAPTER II. + + +This chapter introduces to our notice two prominent subjects, namely, +"the seventh day" and "the river." The first of these demands special +attention. + +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 _commandment_, 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. 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. + +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 _now_. 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 +_work_ and not at _rest_. 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 down, as it were, and celebrate a sabbath in the midst +of such circumstances? + +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. + +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? _In the tomb!_ 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. + +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 _man's_ sabbath, and not +God's. It was a sabbath without Christ,--an empty, powerless, +worthless, because Christless and Godless, form. + +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. + +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; 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 +_commanded_ to observe the sabbath day; the Church is _privileged_ to +enjoy the first day of the week. The former was the _test_ of Israel's +moral condition; the latter is the significant _proof_ of the Church's +eternal acceptance. That made manifest what Israel _could do_ for God; +this perfectly declares what God _has done_ for us. + +It is quite impossible to over-estimate the value and importance of the +Lord's day, ([Greek: he kyriake hemera,]) 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 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. + +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.) + +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 +([Greek: sabbatismos]) 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 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. + +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?[3] + +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. + +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.) + +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 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. + +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. + +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 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. + +Finally, we have the river of God, presented to us in the last chapter +of the Apocalypse.[4] "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 _the Lamb_, I know its connection with me as _a sinner_. +"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. + +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 +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. + +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 _death_ in the midst of _life_. "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[5] 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. + +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 _life_, God spoke of _death_; now, on the contrary, when all +around is death, God speaks of life: then the word was, "in the day +thou eatest thou shalt _die_;" now the word is, "believe and _live_." +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 _die_." But the +serpent said, "Ye shall not surely _die_." And now, when God's word +plainly declares that "he that believeth on the Son _hath_ everlasting +_life_," (John iii. 36,) the same serpent seeks to persuade people +that they have _not_ everlasting _life_, nor should they presume to +think of such a thing, until they have, first, _done_, _felt_, and +_experienced_ all manner of things. + +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.) + +FOOTNOTES: + +[3] 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. + +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. + +But there are some who teach that the expression [Greek: he kyriake +hemera], 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 [Greek: he kyriake +hemera], but [Greek: he hemera kyriou]. 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. + +[4] Compare, also, Ezekiel xlvii. 1-12; and Zech. xiv. 8. + +[5] 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 _God_ +(Elohim) had commanded him; and the _Lord_ (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 _the Lord_ (Jehovah) helped him; and _God_ (Elohim) moved +_them_ 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. + + + + +CHAPTER III. + + +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. + +"Yea, hath God said, ye shall not eat of every tree of the garden?" +This was Satan's crafty inquiry; and 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, _by raising questions_ 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. + +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 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." + +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 +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. + +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 its proper authority over her heart, +her conscience, and her understanding. + +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 +"ALL SCRIPTURE." 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." + +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 "_reason_." It was by shaking her confidence in God's +love. He sought to shake her confidence in what God 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?" + +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 +_love_, and I am convinced of God's _truth_, 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. + +Now, it is deeply interesting to turn from Satan's lie in reference to +the truth and love of God, to the mission 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." + +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 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. + +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. + +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 "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. + +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. "_It is written_," 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. + +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! + +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 _a conscience_,--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 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. + +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 am_ ever bring me to God, +if not accompanied by the faith of what _God is_? 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 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. + +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. + +The moment Adam heard the voice of the Lord God, in Eden, "_he was +afraid_," because, as he himself 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. + +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 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. + +But, blessed be God, there is something beside the _conscience of what +I am_. There is _the revelation of what he is_; 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,"[6] ([Greek: +theiotes]) 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 _lie_ only gave occasion for the +display of the full _truth_ 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 +_create_; and, then, when the serpent presumed to meddle with creation, +God came down to _save_. This is brought out in the first words uttered +by the Lord 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 _power_; but to seek man in his lost +estate was _grace_. But who can utter all that is wrapped up in the +idea of God's being a _seeker_? 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. + +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 +said, The woman whom _thou gavest_ 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 _self_. In the case +of true conviction, the very reverse is exhibited. "Is it not _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. + +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.[7] There he stood, a lost, ruined, guilty, +and yet, _self-vindicating_, and, therefore, _God-accusing_ sinner. + +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 _God's testimony_ which is plainly revealed, and to give as a +reason for so doing _God's decree_, 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." + +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 ([Greek: hoti]) 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. + +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. + +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. + +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. + +There is a point where God and man must meet, whether in grace or +judgment, and that point is where both are revealed _as they are_. +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. + +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 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. + +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." + +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 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 _all living_." 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 _dying_." But, in the +judgment of faith, she was the mother of all _living_. "His mother +called him Ben-oni; (the son of my sorrow;) but his father called him +Benjamin (the son of my right hand)." + +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, _then_, involve hopeless perdition; as truly as what God is, +doth, _now_, involve eternal salvation. The holiness of God will, then, +be eternally against them; as it is now that in which all 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! + +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. + +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 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. + +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 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. + +FOOTNOTES: + +[6] There is a profoundly interesting thought suggested by comparing +the word [Greek: theiotes] (Rom. i. 20) with the word [Greek: theotes] +(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. + +[7] 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. + + + + +CHAPTERS IV., V. + + +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. + +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 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. + +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.) + +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 _lost_. 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 ruined and guilty +humanity,--the dead trunk from which have shot forth the branches of a +dead humanity, morally and spiritually dead. + +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.) + +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 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. + +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 _new_ birth. Being born, we partake of the nature of the former; +being "born _again_," 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, +_bona fide_ 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.) + +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, +_entirely_, in their _sacrifices_. 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, _outside +himself_, 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 ([Greek: pleiona thysian]) than +Cain, by which he obtained witness that he was righteous, God bearing +witness ([Greek: martyrountos]) 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 therein lies involved the truth as to +any sinner's standing before God. + +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. + +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 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. + +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 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. + +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 _first_ 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 _needed any thing_, seeing he +_giveth_ to _all_ life and breath and _all_ 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. + +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 laid down the truth as to man's +true position before God, as also the proper ground of worship. + +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. + +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 +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. + +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. + +Thus is it with every poor, helpless, self-condemned, +conscience-smitten sinner. Christ is his substitute, his ransom, his +most excellent sacrifice, his ALL. 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." + +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. + +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. + +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 _and_ 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 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. + +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 _the_ 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. + +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 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. + +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 +_gifts_." 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. + +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 is wrought by the Holy Ghost. Hence arises the +constant looking _in_, when the Holy Ghost would ever have us looking +_out_. 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 tranquillizing 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. + +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 which there can be no remission; and then, +because _he_ was not received, _in his sins_, and because Abel was +accepted, _in his gift_, "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, +[Greek: orthos prosenenkes],) shalt thou not be accepted?" The +well-doing had reference 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. + +"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. + + 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.[8] 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 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. + +Such was "_the way of Cain_," 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 _cleanse_ is rejected, and man's +effort to _improve_ is put in its place. This is "the way of Cain." +(Jude 11.) + +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 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."[9] + +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 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 +_himself_, 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. + +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.) + +In full confirmation of the foregoing lines, we may run the eye over +the contents of Chapter V. and find 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 "_he died_." "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 _death_, although he may produce +the comforts and luxuries of _life_. + +But whence came this strange and dreaded thing, death? St. Paul gives +us the answer: "By one man sin entered into the world, and _death by +sin_." (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 life +which can never be touched by the enemy, nor forfeited by us. + +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. + +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 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. + +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, and lived in the power of +it.[10] His faith was not given him to improve the world, but to walk +with God. + +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. + +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 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.) + +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. + +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 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. + +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. + +FOOTNOTES: + +[8] The word used by Cain is [Hebrew: minneso'] which occurs in Psalm +xxxii. 1, "whose transgression is _forgiven_." The LXX. renders it by +[Greek: aphethenai], "to be remitted." + +[9] 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. + +[10] 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. + + + + +CHAPTERS VI.-IX. + + +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." + +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. 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. + +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 _only_"--"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. + +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 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.[11] 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. + +"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 _all_ flesh is come before me." It was not merely +the end of _some_ 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." + +Thus was Noah put in possession of God's thoughts about the scene +around him. The effect of the word of 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 will +destroy!_" 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. + +"By faith Noah, being _warned of God_, of things _not seen_ as yet, +moved with fear ([Greek: eulabetheis]), 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 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 _see_ a thing, ere it believes, for "faith +cometh by hearing, and hearing by the word of God." + +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 Christ" enabled +him to occupy, with holy decision, that elevated and immovable ground. + +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 _alone_ 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. + +"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 _it_ 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 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 _where we are_, 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. + +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 ([Greek: di' hydatos]); to +which the antitype ([Greek: antitypon]) baptism doth also now save us, +not the putting away of the filth of the flesh, (as by water,)[12] 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." + +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. "_All_ God's billows and waves" passed over +the spotless person of the Lord Jesus, when he hung upon the cross; +and, as a most 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. + +Had Noah any anxiety about the billows of divine judgment? None +whatever. How could he? He knew that "_all_" 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, "_the Lord shut him in_." 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 +_upward_, 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. + +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 self-same 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," 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. + +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. + +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 _saved_,--let us now look at +the _lost_: we have been thinking of those _within_ the ark,--let us +now think of those _without_. 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," 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 _in_, had shut them _out_; 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, _until_ 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 "_until_." 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. + +And, my reader, remember the words of the Lord Jesus Christ, how he +said, "_as it was_ in the days of Noah, _so shall it be_ 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, "_so_ 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 "_as_" it was then, "_so_" 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. + +No doubt, man displayed abundant energy in making 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 _all_ 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 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." + +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. "_Now_ is the accepted time; behold, _now_ +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 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! + +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 +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. + +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.[13] "And God remembered Noah." 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. + +"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 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!" + +"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. 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.[14] And, be it observed, it was +"unto the Lord" he erected his altar. Superstition would have +worshipped _the ark_, as being the means of salvation. It is ever the +tendency of the heart to displace God by 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. + +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 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.) + +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 _Christ and ordinances_ will prove, in the +sequel, to be _ordinances, and not Christ_. 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 _every +thing_ of the ordinance; infidelity, profanity, and mysticism, make +_nothing_ of it; faith uses it according to divine appointment. + +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. + +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 _water_, perished; but the heavens +and the earth, which are now, by the same word are kept in store, +reserved unto _fire_ 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. + +"And God said, This is the token of the covenant ... 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. + +"And it shall come to pass, when I bring a cloud over the earth, that +_the bow shall be seen in the cloud_." 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 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. + +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. + +We must, however, look at Noah in two ways, namely, as _a type_, and as +_a man_; 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 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. + +FOOTNOTES: + +[11] We should ever bear in mind, that "the wisdom which is from above +is _first pure_, then peaceable." (James iii. 17.) The wisdom which is +from beneath would put "peaceable" first, and, therefore, it can never +be pure. + +[12] 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." + +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. + +[13] 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. + +[14] 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. + +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. _passim_. Comp. also 1 Peter iii. 18-22.) All this makes +the institution of baptism one of immense importance, and pregnant with +meaning. + + + + +CHAPTER X. + + +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 Scripture is aware of the place which Babylon gets +throughout the entire history of Israel. + +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 _city_ of Jerusalem, were carried away to the +_city_ 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 ceased! the golden city ceased!... since _thou_ art laid +down, no feller is come up against _us_." (Isa. xiv. 3-8.) + +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. + +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. + +"And Cush begat Nimrod: he began to be a _mighty one in the earth_. 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, _in the land of +Shinar_." Here, then, we have the character of the founder of Babylon. +He was "a mighty one _in the earth_"--"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 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?" + + + + +CHAPTER XI. + + +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 +_in the earth_, and God's calling a man _out of_ it, to find his +portion and his home _in heaven_. + +"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 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. + +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 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 _one_ 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.) + +"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. +"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 _in_ 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. + +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 _judgment_; in Acts ii. he gives +various tongues as an expression of _grace_; and in Rev. vii. we see +all those tongues gathered round the Lamb, in _glory_. 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. + +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. + +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 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. + +We shall, God willing, consider the remainder of Chapter xi. in the +next section. + + + + +CHAPTER XII. + + +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 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. + +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 _had_ +said unto Abram, Get thee out of thy country, and _from thy kindred_, +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, _when his father was dead_, 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, _to go into the land of Canaan_: and they +came _unto Haran, and dwelt there_ ... and Terah died in Haran." + +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. + +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 _God's +calling_, and the riches of the glory of _his_ 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 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. + +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 wherewith we are called,"--our high, +our holy, our heavenly calling,--our "calling of God in Christ Jesus." + +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 _sinner's_ 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. + +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 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." + +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." + +Then, as the basis of our practical discipleship and testimony, the +cross demands our most profound consideration. 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. + +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 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. + +We shall now return to our theme. + +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 _drag_ us along the path of true-hearted +discipleship. This would greatly lack the moral excellency which +characterizes all the ways of God. He does not _drag_ but _draw_ 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. + +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 pure? Impossible. Both the atmosphere and the +nature must be divine. + +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, "_The +God of glory_ appeared unto him." And for what purpose? To set before +his soul's vision an attractive object,--"a land that _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. + +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? 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. + +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 +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. + +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 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. + +"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 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 _altar_ unto +the Lord, who appeared unto him." "And he removed from thence unto a +mountain on the east of Bethel, and pitched his _tent_." 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. + +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 +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. + +But, again, we are frequently led to judge of the rightness of a path +by its exemption from trial, and _vice versa_. 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. + +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. _It is better to +starve in Canaan, if it should be so, than live in luxury in Egypt._ 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, 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. + +Christian reader, let us watch against the tendency to slip aside from +the narrow, yet safe, the _sometimes_ rough, yet _always_ 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. + + + + +CHAPTER XIII. + + +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 +_at the beginning_, ... unto the place of the altar which he had made +there _at the first_: 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 +fix the standard of restoration; and his standard is set forth in the +following passage: "If thou wilt return, O Israel, return _to me_." 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 _to me_." +"Abraham came unto the place where his tent had been at _the +beginning_." + +Then, as to the moral effect of divine restoration, it is most deeply +practical. If legalism gets its answer in the _character_ of the +restoration, antinomianism gets its answer in the _effect_ 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 _grace_ of divine +restoration, the deeper will be my sense of the _holiness_ of it also. +This principle is 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: _he leadeth me in the paths of +righteousness_ for his name's sake." And again: "If we confess our +sins, he is faithful and just to forgive us our sins, and to _cleanse +us from all unrighteousness_." 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. + +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, 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. + +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 _also_ +wept again, and said, who shall give us flesh to eat." So also, in the +early days of the Church; and not only so, but in every revival which +has taken place therein, down to the present day, many have been acted +upon by various influences, which, not being divine, proved evanescent; +and the persons so acted upon sooner or later gave way, and found their +proper level. Nothing will endure but that which is of 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 to us. +We may have "five talents," or we may have but "one:" still, if we use +the "one," with our eye fixed on the Master, we shall be just as sure +to hear from his gracious lips the words, "well done," as if we had +used the "five." This is encouraging. Paul, Peter, James, and John, had +each his peculiar measure, his specific ministry; and so with all: none +needs to interfere with another. A carpenter has a saw and a plane, a +hammer and a chisel; and he uses each as he needs it. Nothing can be +more worthless than imitation. If, in the natural world, we look at the +various orders of creation, we see no imitation. All have their proper +sphere, their proper functions. And if it be thus in the natural world, +how much more in the spiritual. The field is wide enough for all. In +every house there are vessels of various sizes and various shapes. The +master wants them all. + +Let us, therefore, my beloved reader, search and see whether we are +walking under a divine or a human influence; whether our faith stands +in the wisdom of man, or in the power of 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 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." + +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 _ostensible_ cause of his +fall was the strife between his herdmen and those of Abraham; but the +fact is, when one is not really walking with a single eye and purified +affections, he will easily find a stone to stumble over. If he does +not find it at one time, he will at another. If he does not find it +here, he will find it there. In one sense, it makes little matter as to +what may be the apparent cause of turning aside; the _real_ cause lies +underneath, far away, it may be, from common observation, in the hidden +chambers of the heart's affections and desires, where _the world_, in +some shape or form, has been sought after. The strife between the +herdmen might have been easily settled without spiritual damage to +either Abraham or Lot. To the former, indeed, it only afforded an +occasion for exhibiting the beautiful power of faith, and the moral +elevation, the heavenly vantage-ground, on which faith ever sets the +possessor thereof. But to the latter it was an occasion for exhibiting +the thorough worldliness of his heart. The strife no more produced the +worldliness in Lot than it produced the faith in Abraham; it only +manifested, in the case of each, what was really there. + +Thus it is always: controversies and divisions arise in the Church of +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 _would be_ reached by some +_route_ or another; nor is there much of moral excellency exhibited in +blaming men and things, when the root of the matter lies within. It is +not that controversy and division are not to be deeply deplored: +assuredly they are. To see brethren contending in the very presence of +"the Canaanite and the Perizzite," is truly lamentable and +humiliating. Our language should ever be, "Let there be no strife, I +pray thee, between me and thee ... for we are brethren." Still, why did +not Abraham make choice of Sodom? Why did not the strife drive him into +the world? Why was it not an occasion of stumbling to him? Because he +looked at it from 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. + +The man of faith can easily afford to allow the man of sight to take +his choice. He can say, "If thou wilt take the left hand, then I will +go to the right; or if thou depart to the right hand, then I will go to +the left." What beautiful disinterestedness and moral elevation we have +here! and yet what security! It is certain that, let nature range where +it will, let it take its most comprehensive grasp, its boldest and +highest flight, there is never the slightest danger of its laying its +hand upon faith's treasure. It will seek its portion in quite an +opposite direction. Faith lays up its treasure in a place which nature +would never dream of examining and, as to its approaching thereto, it +could not if it would; and it would not if it could. Hence, therefore, +faith is perfectly safe, as well as beautifully disinterested, in +allowing nature to take its choice. + +What, then, did Lot choose when he got his choice. He chose Sodom. The +very place that was about to be judged. But how was this? Why select +such a spot? Because he looked at the outward appearance, and not at +the intrinsic character and future destiny. The intrinsic character was +"_wicked_." Its future destiny was "_judgment_,"--to be destroyed by +"fire and brimstone out of heaven." But, it may be said, "Lot knew +nothing of all this." Perhaps not, nor Abraham either; but 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 _toward_ Sodom." Such +is nature's choice! "Demas hath forsaken me, having loved this present +world." Lot forsook Abraham for the same reason. He left the place of +testimony, and got into the place of judgment. + +"And the Lord said unto Abram, after that Lot was separated from him, +Lift up now thine eyes, and look from the place where thou art, +northward, and southward, and eastward, and westward; for all the land +which thou seest, to thee will I give it, and to thy seed forever." The +"strife" and "separation," so far from damaging Abraham's spiritual +condition, rather brought out, in full relief, his heavenly principles, +and strengthened in his soul the life of faith. Moreover, it cleared +the prospect for him, and delivered him from the company of one who +could only prove a dead weight. Thus it worked for good, and yielded a +harvest of blessing. It is at once most solemn, and yet most +encouraging, to bear in mind that, in the long run, men find their +proper level. Men who run unsent, break down, in one way or another, +and find their way back to that which they profess to have left. On the +other hand, those who are called of 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 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 _learn_ our folly, but to +_exhibit_ it. + +Yet it is not that any one should set himself up as the impersonation +of any principle, or as an example of any special character of service +or testimony. 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. 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 _thou hast laid up_ for them that fear thee; which thou hast +wrought for them that trust in thee, before the sons of men." He lost +nothing by the strife. He had his tent and his altar before; and he had +his tent and his altar afterwards. "Then Abram removed _his tent_ and +came and dwelt in the plain of Mamre, which is in Hebron, and built +there _an altar_ unto the Lord." Lot might choose Sodom; but as for +Abraham, he sought and found his all in 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." + + + + +CHAPTER XIV. + + +We are here presented with an historic record of the revolt of five +kings from under the hand of Chedorlaomer, and a battle consequent +thereon. The Spirit of 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, Abraham personally had +nothing whatever to do with the revolt or its consequences. His "tent +and altar" were not likely to furnish an occasion for the declaration +of war, nor yet to be much affected by the outbreak or issue thereof. +The proper portion of a heavenly man could never, by any possibility, +tempt the cupidity nor excite the ambition of the kings and conquerors +of this world. + +However, although Abraham was not affected by the battle of "four kings +with five," yet Lot was. His position was such as to involve him in the +whole affair. So long as we are enabled, through grace, to pursue the +path of simple faith, we shall be thrown completely outside the range +of this world's 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 tent toward Sodom." Personal and family interests +seem to have been the leading springs of action in his heart; and +though, as Peter tells us, "his righteous soul was vexed with the +filthy conversation of the wicked, from day to day," yet had he but +little power to act against it, even if inclined so to do. + +It is important, in a practical point of view, to see that we cannot be +governed by two objects at the same time. For example, I cannot have +before my mind as objects my worldly interests and the interests of the +gospel of Christ. If I go to a town for the purpose of setting-up in +business, then, clearly, business is my object, and not the gospel. I +may, no doubt, propose to myself both to attend to business and to +preach the gospel as well; but, all the while, either one or the other +must be my object. It is not that a servant of Christ may not most +blessedly and effectually preach the gospel and attend to business +also: he 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 in a position which they admit to be wrong, +on the plea that they thereby enjoy a wider sphere of usefulness. To +all such reasoning, Samuel furnishes a pointed and powerful reply: "To +obey is better than sacrifice, and to hearken than the fat of rams." +Which was--Abraham or Lot--able to do the more good? Does not the +history of those two men prove beyond a question that the most +effectual way to serve the world is to be faithful to it, by separating +from and testifying against it? + +But be it remembered that genuine separation from the world can only be +the result of communion with 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 _his brother_ was taken captive, he armed his trained servants, +born in his own house, three hundred and eighteen, and pursued them +unto Dan ... and he brought back all the goods, and also brought again +his brother Lot, and his goods, and the women also, and the people." +Lot was Abraham's brother, after all; and brotherly love must act. "A +brother is born for adversity;" and it often happens that a season of +adversity softens the heart, and renders it susceptible of kindness, +even from one with whom we have had to part company; and it is +remarkable that, while in verse 12 we read, "they took Lot, _Abraham's +brother's son_," yet in verse 14 we read, "when Abram heard that _his +brother_ was taken captive." The claims of a brother's trouble are +answered by the affections of a brother's heart. This is divine. +Genuine faith, while it always renders us independent, never renders us +indifferent. It will never wrap itself up in its fleece while a brother +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. + +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 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. + +And then as to the ministry,--the "bread and wine" refreshed Abraham's +spirit, after his conflict with Chedorlaomer; while the benediction +prepared his heart for his conflict with the king of Sodom. Abraham was +a conqueror, and yet he was about to be a combatant, and the royal +priest refreshed the conqueror's spirit, and fortified the combatant's +heart. + +It is peculiarly sweet to observe the manner in which Melchizedek +introduces 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 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. + +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 flesh, and the devil." May the Lord keep +our hearts true to himself in the midst of the ensnaring scene around +us. + + + + +CHAPTER XV. + + +"After these things, the word of the Lord came unto Abram in a vision, +saying, Fear not, Abram. I am thy 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. + +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 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. + +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 _childless_, and the steward of my house is this Eliezer of +Damascus? And Abram said, Behold, thou hast given to me no _seed_: and +lo, one born in my house is mine _heir_." Abraham desired a son, for he +knew upon divine authority that his "seed" should inherit the land. +(Chap. xiii. 15.) 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 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 "_death_." 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. + +"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 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. + +It is in this way that the apostle handles the question of Abraham's +faith, in Romans iv., where he says, "It was not written for his sake +alone, that it was imputed unto him; but for us also to whom it shall +be imputed, _if we believe on him that raised up Jesus our Lord from +the dead_." Here the 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? + +So also, when a sinner hearkens to the glad tidings of the gospel, were +he to look up to the unsullied light of the divine presence, and then +look down into the unexplored depths of his own evil nature, he might +well exclaim, How can I ever get thither? How can I ever be fit to +dwell in that light? Where is the answer? In himself? Nay, blessed be +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.) + +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 _his_ table with the rags of the far +country upon him. He could go forth to meet him in those rags. He could +fall upon his neck and kiss him, in those rags. It was worthy, and +beautifully characteristic of his grace so to do; but then to seat him +at his table in the rags would never do. The grace that brought the +father out to the prodigal, reigns through the righteousness which +brought the prodigal in to the father. It would not have been grace had +the father waited for the son to deck himself in robes of his own +providing; and it would not have been righteous to bring him in in his +rags; but both grace and righteousness shone forth in all their +respective brightness and beauty when the father went out and fell on +the prodigal's neck; but yet did not give him a seat at the table until +he was clad and decked in a manner suited to that elevated and happy +position. 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 +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, +"THROUGH GRACE, BY FAITH, WITHOUT WORKS OF LAW." + +But, then, our chapter opens another most important subject to our +view, namely, _heirship_. 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 _suffer_ 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 _sufferings_ +of this present time are not worthy to be compared with the glory which +shall be revealed in us." And further, we know that "our _light +affliction_, which is but for a moment, worketh out for us a far more +exceeding and eternal weight of glory." Finally, "we glory in +_tribulation_, knowing that tribulation worketh patience, and patience +experience, and experience hope." It is a high honor and a real +privilege to be allowed to drink of our blessed Master's cup, and be +baptized with his baptism; to travel in blest 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. + +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 _once_ suffered for sins," and that "once," was on +the tree and _nowhere else_. He never suffered for sins before, and he +never can suffer for sins again. "_Once_, in the end of the world, (the +end of all flesh,) hath he appeared to put away sin, by the sacrifice +of himself." "Christ was _once_ offered." + +There are two ways in which to view a suffering Christ: first, as +bruised of Jehovah; secondly, as rejected of men. In the former, he +stood alone; in the latter, we have the honor of being 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. _With_ this we had nothing +to do, though _to_ this we are eternally indebted for every thing. He +fought the fight and gained the victory, alone; but he divides the +spoils with us. He was in solitude "in the horrible pit and miry clay;" +but directly he planted his foot on the everlasting "rock" of +resurrection, he associates us with him. He uttered the _cry_ alone; he +sings the "_new song_" in company. (Ps. xl. 2, 3.) + +Now, the question is, Shall we refuse to suffer from the hand of man +_with him_ who suffered from the hand of God _for us_? That it is, in a +certain sense, a question is evident from the Spirit's constant use of +the word "if," in connection with it. "If so be we suffer with him." +"If we suffer, we shall reign." There is no such question as to +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 _family_ through suffering. +The apostle does not say, "that ye may be counted worthy of the +_family_ 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 _to_ him, the more we +shall suffer _with_ 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 _house_ of the Father and the kingdom of the +Son: in the former, it will be a question of capacity; in the latter, a +question of 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 idea of capacity in the Father's +house, and assigned position in the kingdom of the Son. + +But let it be remembered that our suffering with Christ is not a yoke +of bondage, but a matter of privilege; not an iron rule, but a gracious +gift; not constrained servitude, but voluntary devotedness. "Unto you +_it is given_, in the behalf of Christ, not only to believe on him, but +also to suffer for his sake." (Phil. i. 29.) Moreover, there can be +little doubt but that the real secret of suffering for Christ is to +have the heart's affections centred in him. The more I love Jesus, the +closer I shall walk with him, and the closer I walk with him, the more +faithfully I shall imitate him, and the more faithfully I imitate him, +the more I shall suffer with him. Thus it all flows from love to +Christ; and then it is a fundamental truth that "we love him because he +first loved us." In this, as in every thing else, let us beware of a +legal spirit; for it must not be imagined that a man, with the yoke of +legality round his neck, is suffering for Christ; alas! it is much to +be feared that such an one does not know Christ; does not know the +blessedness of 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. + +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 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. + +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 _when the sun was going +down_, a deep sleep fell upon Abram; and, lo, an horror of great +darkness fell upon him. And he said unto Abram, Know of a surety, that +thy seed shall be a stranger in a land that is not theirs, and shall +serve them; and they shall afflict them four hundred years: and also +that nation, whom they shall serve, will I judge: and afterward shall +they come out with great substance.... And it came to pass, that _when +the sun went down_, and it was dark, behold, a smoking furnace, and a +burning lamp that passed between those pieces." + +The entire of Israel's history is summed up in those two figures, the +"furnace" and the "lamp." The former presents to us those periods of +their history in which they were brought into suffering and trial; +such, for example, as the long period of Egyptian bondage, their +subjection to the kings of Canaan, the Babylonish captivity, their +present dispersed and degraded condition. During all these periods they +may be considered as passing through the smoking furnace. (See Deut. +iv. 20; 1 Kings viii. 51; Isaiah xlviii. 10.) + +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. + +Nor is this principle confined merely to the people of God as a whole; +it applies just as fully to individuals. All who have ever reached a +position of eminence as _servants_, 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 _servants_. 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.) + +It is one thing to be _a child of God_; it is quite another to be _a +servant of Christ_. 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 _public service_ and _private +discipline_ 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 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. + +Lord Jesus, keep thy feeble servants very near unto thine own most +blessed person, and in the hollow of thine hand! + + + + +CHAPTER XVI. + + +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 +_waiting_. 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 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 _faith and patience_ inherit the +promises." God makes a promise: faith believes it; hope anticipates it; +patience _waits_ quietly for it. + +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 _present_ 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. + +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." + +But it is a bitter thing to take ourselves out of the 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. + +The path of faith is a very simple and a very narrow one. It neither +deifies the means on the one hand, 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. + +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 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. + +"And Sarai said, My wrong be _upon thee_." 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 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. + +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 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. + +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 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. + +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 _whole_ Saviour, or _no_ Saviour at all. The moment a man says, +"Except _ye_ be this or that, ye cannot be saved," he totally subverts +Christianity; for in Christianity I find God coming down to me _just as +I am_, a lost, guilty, self-destroyed sinner; and coming moreover with +a full remission of _all_ my sins, and a full salvation from my lost +estate, all perfectly wrought by himself on the cross. + +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 _wholly_ 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. + +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 ([Greek: en +nomo]), 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 +_grace_, 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 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 _living_ man. + +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 which nothing can ever be reaped but "the CURSE." May the +Lord establish our hearts in his own most excellent grace! + + + + +CHAPTER XVII. + + +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 am the Almighty God_: walk before _me_, and be +thou _perfect_."[15] 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. + +"Walk before _me_." 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 +_entirely_ 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 _only_ upon God; for my expectation is +from him. He _only_ 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, "_He only_." + +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 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 +_all_ 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 "_Abram fell on his face_." +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." + +"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 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. + +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. + +The seal with which the believer is now sealed is not 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 +_circumcised_ 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. + +The apostle in the above passage teaches that the 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. + +What rest--perfect rest--for the heart and conscience is here! What +full relief for the burdened spirit! _All_ 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. + +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! + +FOOTNOTES: + +[15] 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." + +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 _perfect_, 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 _grace_, whereas he is dealing in +_righteousness_. + +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." + +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 _unrighteous_ in demanding what +was due to him; but he was _ungracious_. 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 _grace_, and was left to reap the bitter fruits of having +asserted his _rights_, while being himself a subject of _grace_. And, +observe further, he was called "a _wicked_ servant," not because of +having owed "ten thousand talents," but because of not having forgiven +the "hundred pence." _The master_ had ample grace to settle the former, +but _he_ 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 _his brother_ their trespasses," yet +is the principle of general application, that a man acting in +righteousness will lose _the sense_ of grace. + +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 +_for a time_, but it could not do _forever_, 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 +_better man_ than the worshipper under the law? Nay; but because he has +gotten a _better sacrifice_. 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. + +It is very needful to distinguish between perfection in the flesh and +perfection as to conscience. To pretend to the former, is to exalt +_self_; 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 _on_ +him. Why? Because Christ who had no sin _in_ him, ever, had sin on him +when he was nailed to the cross. + +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 _perfect_;" and yet a little farther on he says, "Let as many +as be _perfect_ 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. + + + + +CHAPTER XVIII. + + +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. + +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, 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. + +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 _for_ the Lord, enjoying full +communion _with_ the Lord, and interceding for others _before_ 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 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.) + +Then we find Abraham enjoying high communion _with_ 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 "_Sarah_ shall have a son!" +Yet this promise only elicited a laugh from Sarah, as it had elicited +one from Abraham in the preceding chapter. + +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 _laughter_, 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.) + +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 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." + +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. + +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, 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,-- + +Intercession for others _before_ 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 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. + +We see in this scripture that how blessed soever Abraham's intercession +might be, yet it was limited, because the intercessor was _but a man_. +It did not reach the need. He said, "I will speak _yet but this once_," +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 +_to the uttermost_, ... seeing he _ever_ liveth to make intercession." +May our hearts cling to him in all our need, our weakness, and our +conflict. + +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 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. + +Many may say, I have no _head_ for prophecy. Perhaps not, but you have +a _heart_ for Christ? Surely if you love Christ, you will love his +appearing, though 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 _wait for his Son +from heaven_." (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!" + + + + +CHAPTER XIX. + + +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 _drawn_ by the joys of heaven, +than _driven_ 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 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. + +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 _toward_ 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. "_By faith_ Abraham sojourned in the land of +promise, as in a _strange country_, dwelling in tabernacles." We have +no such statement in reference to Lot.[16] 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 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." + +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 _with_ the Lord, he is at a lamentable distance +_from_ 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 _we will abide in the +street all night_." What a rebuke! How different from the willing +acceptance of Abraham's invitation, as expressed in the words, "So do +as thou hast said." + +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 _with him_, and +_he with me_." "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. + +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 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 _God remembered +Abraham_, 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 "_choose_," 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. + +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 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. + +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. + +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! + +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 _his life_ (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 _my life_; and I cannot +escape to the mountain, lest some evil take me and I die: behold, now, +_this city_ 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 _thither, and my soul shall +live_." How sad! There is no casting himself wholly upon God. Alas! 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. + +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 sword, in +long-suffering mercy, not willing that any should perish, but that all +should come to repentance. + +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. _Such it will be._ +"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! + +God grant that the reader of these lines may know 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. + +FOOTNOTES: + +[16] 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." + + + + +CHAPTER XX. + + +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. + +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 _all_ 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 _see_ 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 _see_ 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. + +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: 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. + +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. + +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." + +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. + +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 +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. + +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. + +His name be praised for evermore! + + + + +CHAPTER XXI. + + +"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. + +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 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, _at the set +time_ 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 _at the end_ 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, "_God_ hath made me to laugh." All is +triumph when God is allowed to show himself. + +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 was not _Ishmael changed_, but it was _Isaac born_. 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." + +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.) + +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. + +I believe this doctrine of the two natures in the 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, _neither indeed can be_." If it _cannot be_ +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. + +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. + +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. + +Now, the error into which the Galatian churches fell, was the +introduction of that which addressed itself to 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 _me_, and thus +God would not have _all_ 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 _ism_ 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 _all_ the +glory to him to whom alone it is due. + +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 ([Greek: ex ergon nomou]). 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.) + +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 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. + + + + +CHAPTER XXII. + + +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 _thine heart_." He does not say, "Give me thine head, 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. + +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 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. + +The soul that has found _all_ its springs in God, can, without any +demur, retire from _all_ 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.) + +"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 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. + +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, +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. + +Then, we have another thing connected with true devotedness, and that +is a spirit of worship. "I and the lad will go yonder and _worship_." +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 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. + +"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, "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. + +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 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." + +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, the Father offered up his only-begotten Son. No, it +was a perfectly accomplished sacrifice; and in its accomplishment our +everlasting peace is sealed. + +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 "_now_ 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 _say_ 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, but endure them, even though the Master should seem to be asleep +on the pillow. + +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. + +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 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. + +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 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! + +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 +_thou hast done this thing_, and hast not withheld thy son, thine only +son, that in blessing I will bless thee, and in multiplying I will +multiply thy seed as the stars of heaven, and as the sand which is upon +the sea-shore; and thy seed shall possess the gate of _his enemies_; +and in thy seed shall all the nations of the earth be blessed: because +thou hast obeyed my voice." This beautifully corresponds with the +Spirit's notice of Abraham's acting, as put before us in Heb. xi. and +also 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 _all_ but God; and, +moreover, it was this same principle which both _constituted_ and +_proved_ 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, "_by myself_ 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. + +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 +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. + + + + +CHAPTER XXIII. + + +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. + +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.) + +Now, I believe that in purchasing Machpelah for a burying-place, +Abraham gave expression to his faith in resurrection. "_He stood up +from_ 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 be fulfilled, and he was able to lay the body of Sarah in the +tomb, "in sure and certain hope of a glorious resurrection." + +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 MORNING OF RESURRECTION. He felt _he_ 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. + +"These all died in (or according to) faith, ([Greek: kata pistin]) 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," 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?" FAITH 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. + +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. Hence, the Christian should ever seek to walk in purity, +integrity, and moral grace, in the view of all around. + +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 _them_ for Machpelah, he would +look to _him_ 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. + + + + +CHAPTER XXIV. + + +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. + +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. + +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 "_one new +man_" 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 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.) + +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, _as it +is now_ revealed unto his holy apostles and prophets (i. e., +New-Testament prophets, [Greek: tois hagiois apostolois autou kai +prophetais]) 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_ was made a minister, according to the gift of the grace of God, +given unto me, by the effectual 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. + +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. + +There may be a question in some minds as to whether we are to view this +deeply-interesting portion of scripture as _a type_ of the calling out +of the Church by the Holy Ghost. For myself, I feel happier in merely +handling it as _an illustration_ 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 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. + +Now, in order to the clear and full understanding of the contents of +the entire chapter, we may consider the following points, viz., 1, _the +oath_; 2, _the testimony_; 3, _the result_. 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. 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 first-born +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.) THE SON 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 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.) + +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" 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 _a wife unto my son_ +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. + +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 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, _so are we_ 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. + +But we shall now look at the second point for consideration, viz., +_the testimony_. 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. + +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. _All things that the +Father hath are mine_: 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 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. + +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 will build_ my church; and the gates of hell shall not prevail +against it." (Matt. xvi. 17, 18.) What rock? Peter? God forbid. "This +rock" [Greek: taute te petra] 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 _reveal his Son_ 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. + +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 grace of Christ, the unsearchable riches of Christ," the +dignity of his Person and the perfectness of his work. + +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. + +Let us now look, in the last place, at _the result_ 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 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. + +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 _him_, and had received, as it +were, the earnest of _it_, and these were enough for her heart; and +hence she unhesitatingly arises and expresses her readiness to depart +in the memorable words, "_I will go_." 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 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. + + + + +CHAPTER XXV. + + +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 +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. + +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. + +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 _see_ 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! _The present_ is slipping from beneath my feet: I +will therefore despise and entirely let go the _future_! 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 +_all these things shall be dissolved_, 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, _according to his promise_, 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. + + + + +CHAPTER XXVI. + + +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 _all_ 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. + +"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 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. + +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 "_to spy out_" 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 a people to whom a +direction is given before we can form any correct judgment as to the +direction. + +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. + +However, Isaac at length makes his way from amongst the Philistines, +and gets up to Beersheba. "And _the Lord appeared unto him_ the same +night, and said, I am the God of Abraham thy father; fear not, for _I +am with thee_, 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. + +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 a stranger and +pilgrim, and found peaceful refreshment, an undisputed well, which the +Philistines could not stop because they were not there. + +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 +_right with God_, 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. + +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." +([Greek: ek ton nekron].) And what then? "Christ shall give thee +light." (Eph. v. 14.) + +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. + + + + +CHAPTERS XXVII.-XXXV. + + +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. + +There is a passage in Chap. xxv. which I purposely passed over, in +order to take it up here, so that we might 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." + +Thus we have very distinctly before us, God's eternal purpose according +to _the election of grace_. 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 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. + +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 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. + +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. + +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! + +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 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. + +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. + +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 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! + +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. + +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 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 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, +_until I make_ thine enemies thy footstool." (Ps. cx.) + +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.) + +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. + +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? + +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 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! + +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.[17] 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." + +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. + +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. + +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. + +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. + +FOOTNOTES: + +[17] We should ever remember, in a place of trial, that what we want is +not a change of circumstances, but victory over self. + + + + +CHAPTER XXVIII. + + +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. + +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. "_Be still_ 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. ([Greek: engys]) +Be careful 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 ([Greek: phrouresei]) your hearts and +minds by Christ Jesus." (Phil. iv. 5-7.) + +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." + +"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 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." + +Here we have, indeed, "grace and glory." The ladder "set _on the +earth_" 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, 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. + +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. + +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 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.) + +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_ am.... _I_ will +give.... _I_ will keep.... _I_ will bring.... _I_ will not leave thee +until _I_ have done that which _I_ have spoken to thee of." It was all +himself. There is no condition whatever. No _if_ or _but_; for when +_grace_ acts there can be no such thing. Where there is an _if_, 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. + +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. + +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 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. + +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 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, "_if_ God will be with me." Now, the Lord had just +said, emphatically, "I _am_ with thee, and _will keep thee in all +places_ whither thou goest, and will bring thee again into this land," +&c. And yet poor Jacob's heart cannot get beyond an "_if_;" 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. + + + + +CHAPTERS XXIX.-XXXI. + + +"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. + +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 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. + +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. + +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 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."[18] (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. + +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, +"IF 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 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. + +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 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. + +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. + +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 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." + +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 _no sin in_ him; for alas! he knows too well +there is; but to be told there is no sin _on_ 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 +experience of that love which, when we "had _nothing_ 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.) + +FOOTNOTES: + +[18] 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. + +Whereas, on the other hand, when he refers to "the vessels of mercy" he +says, "whom _he_ had afore prepared unto glory." This is most marked. + +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. + +When the king addresses those on his right hand, he says, "Come, ye +_blessed of my Father_, inherit the kingdom _prepared for you_ from the +foundation of the world." (Verse 34.) + +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 _you_, but "for the devil +and his angels." (Verse 41.) + +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. + +The word of God as clearly establishes "_election_" as it sedulously +guards against "_reprobation_." 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. + + + + +CHAPTER XXXII. + + +"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 +_manage_ Esau, instead of leaning on God. + +"And he commanded them, saying, Thus shall ye speak unto _my lord_ +Esau; _thy servant_ 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 dignity of the presence of +God; but it was the language of Jacob, and of Jacob, too, with a bad +conscience. + +"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 _a plan_; 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.[19] + +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. + +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 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.) + +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. + +"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 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 _thee_ go." + + "Other refuge have I none: + Clings my helpless soul to thee." + +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 _thee_ 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 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. + +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 _alone_, 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 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. + +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 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. + +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. + +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 seeth _thee_." 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.) + +FOOTNOTES: + +[19] 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. + + + + +CHAPTERS XXXIII. XXXIV. + + +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 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. + +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 weight upon him to know how ready and how able +he is to sustain us. + +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. + +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 _his_ 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. + +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, 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 _me_, to make _me_ to stink among the inhabitants of the land, +among the Canaanites and the Perizzites: and _I_ being few in number, +they shall gather themselves together against _me_, and slay _me_; and +_I_ shall be destroyed, _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. + +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 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. + +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 _in_, and _with_ himself. Such is his +perfect grace; and when our hearts wander, or fall short, his word is, +"If thou wilt return, return _unto me_." 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. + + + + +CHAPTER XXXV. + + +"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 _from whence thou art fallen_; and repent and do +_the first works_." (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. + +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 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. + +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 +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. + +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 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. + +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. + +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. + + + + +CHAPTER XXXVI. + + +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.:-- + + + + +CHAPTERS XXXVII-L, + + +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 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. + +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. + +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. + +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 _the_ 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. + +"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 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. _Man_ +crucified him; but _God_ 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. + +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.) + +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 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. + +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. _Confessed +blindness_ is not at all the difficulty, but _professed sight_. 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? + + + + +CHAPTER XXXVIII. + + +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 _Thamar_." (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. + + + + +CHAPTER XXXIX.-XLV. + + +In perusing these interesting sections of inspiration, we perceive a +remarkable chain of providential actings, all tending to one grand +point, namely, _the exaltation of the man who had been in the pit_; 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.) + +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 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. + +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 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? + +"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.) + +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, 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.) + +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. + +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 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.[20] 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.) + +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, 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 +_ism_. If we gather round an ordinance, however important, or round a +truth, however indisputable, we make something less than Christ our +centre. + +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 _as_ he is, and _where_ +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 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. + +But farther we read, "And unto Joseph were born two sons, _before the +years of famine came_." 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. + +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, _We are verily guilty_ concerning our brother, in +that we saw the anguish of his soul, when he besought us, and _we would +not hear_; therefore _is this distress come upon us_. 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, _his blood +is required_." (Chap. xlii. 21, 22.) + +Again, in Chap. xliv. we read, "And Judah said, 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.) + +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 sin had found them out; +but it was in the presence of Joseph. Blessed place! + +"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. + +"And Joseph said unto his brethren, _Come near to me_, 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.) + +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 condemnation, is prepared to +understand and appreciate God's pardon. + +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.[21] 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, 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 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. "ALL SCRIPTURE IS GIVEN BY +INSPIRATION OF GOD." + +FOOTNOTES: + +[20] 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. + +[21] 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. + +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. + +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. + +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 _Jacob_, and said, Behold thy son Joseph cometh unto +thee: and _Israel_ strengthened himself, and sat upon the bed." Then, +it is immediately added, "And _Jacob_ 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. + + + * * * * * + +Transcribers notes: + +Maintained original spelling and punctuation. + +Greek and Hebrew transliteration is enclosed in brackets i.e.[Greek:] + + + + + +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.txt or 37915.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, Julio 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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