Expositions of Holy Scripture: Genesis, Exodus, Leviticus and Numbers Part 9

'And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty G.o.d; walk before Me, and be thou perfect. And I will make My covenant between Me and thee, and will multiply thee exceedingly. And Abram fell on his face: and G.o.d talked with him, saying, As for Me, behold, My covenant is with thee, and thou shalt be a father of many nations.

Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee. And I will establish My covenant between Me and thee and thy seed after thee in their generations for an everlasting covenant, to be a G.o.d unto thee, and to thy seed after thee. And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their G.o.d. And G.o.d said unto Abraham, Thou shalt keep My covenant therefore, thou, and thy seed after thee In their generations.'

GENESIS xvii. 1-9.

Abram was seventy-five years old when he left Haran. He was ninety-nine when G.o.d appeared to him, as recorded in this chapter. There had been three divine communications in these twenty-five years--one at Bethel on entering the land, one after the hiving off of Lot, and one after the battle with the Eastern kings. The last-named vision had taken place before Ishmael's birth, and therefore more than thirteen years prior to the date of the lesson.

We are apt to think of Abraham's life as being crowded with supernatural revelations. We forget the foreshortening necessary in so brief a sketch of so long a career, which brings distant points close together. Revelations were really but thinly sown in Abram's life. For something over thirteen years he had been left to walk by faith, and, no doubt, had felt the pressure of things seen, silently pushing the unseen out of his life.

Especially would this be the case as Ishmael grew up, and his father's heart began to cling to him. The promise was beginning to grow dimmer, as years pa.s.sed without the birth of the promised heir. As verse 18 of this chapter shows, Abram's thoughts were turning to Ishmael as a possible subst.i.tute. His wavering confidence was steadied and quickened by this new revelation. We, too, are often tempted to think that, in the highest matters, 'a bird in the hand is worth two in the bush,' and to wish that G.o.d would be content with our Ishmaels, which satisfy us, and would not withdraw us from possessed good, to make us live by hope of good unseen. We need to reflect on this vision when we are thus tempted.

1. Note the revelation of G.o.d's character, and of our consequent duty, which preceded the repet.i.tion of the covenant. 'I am the Almighty G.o.d.'

The aspect of the divine nature, made prominent in each revelation of Himself, stands in close connection with the circ.u.mstances or mental state of the recipient. So when G.o.d appeared to Abram after the slaughter of the kings, He revealed Himself as 'thy Shield' with reference to the danger of renewed attack from the formidable powers which He had bearded and beaten. In the present case the stress is laid on G.o.d's omnipotence, which points to doubts whispering in Abram's heart, by reason of G.o.d's delay in fulfilling His word, and of his own advancing years and failing strength. Paul brings out the meaning of the revelation when he glorifies the faith which it kindled anew in Abram, 'being fully a.s.sured that, what He had promised, He was able also to perform' (Rom. iv. 21). Whenever our 'faith has fallen asleep'

and we are ready to let go our hold of G.o.d's ideal and settle down on the low levels of the actual, or to be somewhat ashamed of our aspirations after what seems so slow of realisation, or to elevate prudent calculations of probability above the daring enthusiasms of Christian hope, the ancient word, that breathed itself into Abram's hushed heart, should speak new vigour into ours. 'I am the Almighty G.o.d--take My power into all thy calculations, and reckon certainties with it for the chief factor. The one impossibility is that any word of Mine should fail. The one imprudence is to doubt My word.'

What follows in regard to our duty from that revelation? 'Walk before Me, and be thou perfect.' Enoch walked _with_ G.o.d; that is, his whole active life was pa.s.sed in communion with Him. The idea conveyed by 'walking _before_ G.o.d' is not precisely the same. It is rather that of an active life, spent in continual consciousness of being 'naked and opened before the eyes of Him to whom we have to give account.' That thrilling consciousness will not paralyse nor terrify, if we feel that we are not only 'ever in the great Task-Master's eye,' but that G.o.d's omniscience is all-knowing love, and is brought closer to our hearts and clothed in gracious tenderness in Christ whose 'eyes were as a flame of fire,' but whose love is more ardent still, who knows us altogether, and pities and loves as perfectly as He knows.

What sort of life will spring from the double realisation of G.o.d's almightiness, and of our being ever before Him? 'Be thou perfect.'

Nothing short of immaculate conformity with His will can satisfy His gaze. His desire for us should be our aim and desire for ourselves. The standard of aspiration and effort cannot be lowered to meet weakness.

This is n.o.bility of life--to aim at the unattainable, and to be ever approximating towards our aim. It is more blessed to be smitten with the longing to win the unwon than to stagnate in ign.o.ble contentment with partial attainments. Better to climb, with faces turned upwards to the inaccessible peak, than to lie at ease in the fat valleys! It is the salt of life to have our aims set fixedly towards ideal perfection, and to say, 'I count not myself to have apprehended: but ... I press toward the mark.' _Toward_ that mark is better than _to_ any lower. Our moral perfection is, as it were, the reflection in humanity of the divine almightiness.

The wide landscape may be mirrored in an inch of gla.s.s. Infinity may be, in some manner, presented in miniature in finite natures. Our power cannot represent G.o.d's omnipotence, but our moral perfection may, especially since that omnipotence is pledged to make us perfect if we will walk before Him.

2. Note the sign of the renewed covenant. Compliance with these injunctions is clearly laid down as the human condition of the divine fulfilment of it. 'Be thou perfect' comes first; 'My covenant is with thee' follows. There was contingency recognised from the beginning. If Israel broke the covenant, G.o.d was not unfaithful if He should not adhere to it. But the present point is that a new confirmation is given before the terms are repeated. The main purpose, then, of this revelation, did not lie in that repet.i.tion, but in the seal given to Abram by the change of name.

Another sign was also given, which had a wider reference. The change of name was G.o.d's seal to His part. Circ.u.mcision was the seal of the other party, by which Abram, his family, and afterwards the nation, took on themselves the obligations of the compact.

The name bestowed is taken to mean 'Father of a Mult.i.tude.' It was the condensation into a word, of the divine promise. What a trial of Abram's faith it was to bid him take a name which would sound in men's ears liker irony than promise! He, close on a hundred years old, with but one child, who was known not to be the heir, to be called the father of many! How often Canaanites and his own household would smile as they used it! What a piece of senile presumption it would seem to them! How often Abram himself would be tempted to think his new name a farce rather than a sign! But he took it humbly from G.o.d, and he wore it, whether it brought ridicule from others or a.s.surance in his own heart. It takes some courage for any of us to call ourselves by names which rest on G.o.d's promise and seem to have little vindication in present facts. The world is fond of laughing at 'saints,' but Christians should familiarise themselves with the lofty designations which G.o.d gives His children, and see in them not only a summons to life corresponding, but a pledge and prophecy of the final possession of all which these imply. G.o.d calls 'things that are not, as though they were'; and it is wisdom, faith, and humility--not presumption--which accepts the names as omens of what shall one day be.

The substance of the covenant is mainly identical with previous revelations. The land is to belong to Abram's seed. That seed is to be very numerous. But there is new emphasis placed on G.o.d's relation to Abram's descendants. G.o.d promises to be 'a G.o.d unto thee, and to thy seed after thee,' and, again, 'I will be their G.o.d' (verses 7, 8). That article of the old covenant is repeated in the new (Jer. x.x.xi. 33), with the addition, 'And they shall be My people,' which is really involved in it. We do not read later more spiritual ideas into the words, when we find in them here, at the very beginning of Hebrew monotheism, an insight into the deep truth of the reciprocal possession of G.o.d by us, and of us by G.o.d. What a glimpse into the depths of that divine heart is given, when we see that we are His possession, precious to Him above all the riches of earth and the magnificences of heaven!

What a lesson as to the inmost blessedness of religion, when we learn that it takes G.o.d for its very own, and is rich in possessing Him, whatever else may be owned or lacking!

To possess G.o.d is only possible on condition of yielding ourselves to Him. When we give ourselves up, in heart, mind, and will, to be His, He is ours. When we cease to be our own, we get G.o.d for ours. The self-centred man is poor; he neither owns himself nor anything besides, in any deep sense. When we lose ourselves in G.o.d, we find ourselves, and being content to have nothing, and not even to be our own masters or owners, we possess ourselves more truly than ever, and have G.o.d for our portion, and in Him 'all things are ours.'

A PETULANT WISH

'And Abraham said unto G.o.d, O that Ishmael might live before Thee!

GENESIS xvii. 18.

These words sound very devout, and they have often been used by Christian parents yearning for the best interests of their children, and sometimes of their wayward and prodigal children. But consecrated as they are by that usage, I am afraid that their meaning, as they were uttered, was nothing so devout and good as that which is often attached to them.

1. Note the temper in which Abraham speaks here. The very existence of Ishmael was a memorial of Abraham's failure in faith and patience. For he thought that the promised heir was long in coming, and so he thought that he would help G.o.d. For thirteen years the child had been living beside him, winding a son's way into a father's heart, with much in his character, as was afterwards seen, that would make a frank, daring boy his old father's darling. Then all at once comes the divine message, 'This is not the son of the Covenant; this is not the heir of the Promise. Sarah shall have a child, and from him shall come the blessings that have been foretold.' And what does Abraham do? Fall down in thankfulness before G.o.d? leap up in heart at the conviction that now at last the long-looked-for fulfilment of the oath of G.o.d was impending? Not he. 'O that _Ishmael_ might live before Thee. Why cannot _he_ do? Why may he not be the chosen child, the heir of the Promise?

Take him, O G.o.d!'

That is to say, he thinks he knows better than G.o.d. He is petulant, he resists his blessing, he fancies that his own plan is quite as good as the divine plan. He does not want to draw away his heart from the child that it has twined round. So he loses the blessing of the revelation that is being made to him; because he does not bow his will, and accept G.o.d's way instead of his own. Now, do you not think that that is what we do? When G.o.d sends us Isaac, do we not often say, 'Take Ishmael; he is my own making. I have set all my hopes on him. Why should I have to wrench them all away?' In our individual lives we want to prescribe to G.o.d, far too often, not only the _ends_, but the _way_ in which we shall get to the ends; and we think to ourselves, 'That road of my own engineering that I have got all staked out, that is the true way for G.o.d's providence to take.' And when His path does not coincide with ours, then we are discontented, and instead of submitting we go with our pet schemes to Him; and if not in so many words, at least in spirit and temper, we try to force our way upon G.o.d, and when He is speaking about Isaac insist on pressing Ishmael on His notice.

It is often so in regard to our individual lives; and it is so in regard to the united action of Christian people very often. A great deal of what calls itself earnest contending for 'the faith once delivered to the saints' is nothing more nor less than insisting that methods of men's devising shall be continued, when G.o.d seems to be subst.i.tuting for them methods of His own sending; and so fighting about externals and church polity, and determining that the world has got to be saved in my own special fashion, and in no other, though G.o.d Himself seems to be suggesting the new thing to me. That is a very frequent phenomenon in the experience of Christian communities and churches.

Ishmael is so very dear. He is not the child of promise, but he is the child that we have thought it advisable to help G.o.d with. It is hard for us to part with him.

Dear brethren, sometimes, too, G.o.d comes to us in various providences, and not only reduces into chaos and a heap of confusion our nicely built-up little houses, but He sometimes comes to us, and lifts us out of some lower kind of good, which is perfectly satisfactory to us, or all but perfectly satisfactory, in order to give to us something n.o.bler and higher. And we resist that too; and do not see why Ishmael should not serve G.o.d's turn as he has served ours; or think that there is no need at all for Isaac to come into our lives. G.o.d never takes away from us a lower, unless for the purpose of bestowing upon us a higher blessing. Therefore not to submit is the foolishest thing that men can do.

But if that be anything like an account of the temper expressed by this saying, is it not strange that murmuring against G.o.d takes the shape of praying? Ah! there is a great deal of 'prayer' as it calls itself, which is just moulded upon this petulant word of Abraham's momentarily failing faith and submission. How many people think that to pray means to bring their wishes to G.o.d, and try to coax Him to make them His wishes! Why, half the shallow sceptical talk of this generation about the worthlessness of prayer goes upon that fundamental fallacy that the notion of prayer is to dictate terms to G.o.d; and that unless a man gets his wishes answered he has no right to suppose that his prayers are answered. But it is not so. Prayer is not after the type of 'O that Ishmael might live before Thee!' That is a poor kind of prayer of which the inmost spirit is resistance to a clear dictate of the divine will; but the true prayer is, 'O that I may be willing to take what Thou art willing, in Thy mercy and love, to send!'

I believe in importunate prayer, but I believe also that a great deal of what calls itself importunate prayer is nothing more than an obstinate determination not to be satisfied with what satisfies G.o.d. If a man has been bringing his wishes--and he cannot but have such--continuously to G.o.d, with regard to any outward things, and these have not been answered, he needs to look very carefully into his own temper and heart in order to make sure that what seems to be waiting upon G.o.d in importunate pet.i.tion is not pestering Him with refused desires. To make a prayer out of my rebellion against His will is surely the greatest abuse of prayer that can be conceived. And when Abraham said, 'O that Ishmael might live before Thee!' if he said it in the spirit in which I think he did, he was not praying, but he was grumbling.

2. And then notice, still further, how such a temper and such a prayer have the effect of hiding joy and blessing from us.

This was the crisis of Abraham's whole life. It was the moment at which his hundred years nearly of patient waiting were about to be rewarded.

The message which he had just received was the most lovely and gracious word that ever had come to him from the heavens, although many such words had come. And what does he do with it? Instead of falling down before G.o.d, and letting his whole heart go out in jubilant grat.i.tude, he has nothing to say but 'I would rather that Thou didst it in another way. It is all very well to speak about sending this heir of promise. I have no pleasure in that, because it means that my Ishmael is to be pa.s.sed by and shelved.' So the proffered joy is turned to ashes, and Abraham gets no good, for the moment, out of G.o.d's greatest blessing to him; but all the sky is darkened by mists that come up from his own heart.

Brethren, if you want to be miserable, perk up your own will against G.o.d's. If you want to be blessed, acquiesce in all that He does send, in all that He has sent, and, by antic.i.p.ation, in all that He will send. For, depend upon it, the secret of finding sunbeams in everything is simply letting G.o.d have His own way, and making your will the sounding-board and echo of His. If Abraham had done as he ought to have done, that would have been the gladdest moment of his life. You and I can make out of our deepest sorrows the occasions of pure, though it is quiet, gladness, if only we have learned to say, 'Not my will, but Thy will be done.' That is the talisman that turns everything into gold, and makes sorrow forget its nature, and almost approximate to solemn joy.

3. My last word is this: G.o.d loves us all too well to listen to such a prayer.

Abraham's pa.s.sionate cry was so much empty wind, and was like a straw laid across the course of an express train, in so far as its power to modify the gracious purpose of G.o.d already declared was concerned. And would it not be a miserable thing if we could deflect the solemn, loving march of the divine Providence by these hot, foolish, purblind wishes of ours, that see only the nearer end of things, and have no notion of where their further end may go, or what it may be?

Is it not better that we should fall back upon this thought, though, at first sight, it seems so to limit the power of pet.i.tion, 'We know that if we ask anything according to His will He heareth us'? There is nothing that would more wreck our lives than if what some people want were to be the case--that G.o.d should let us have our own way, and give us serpents because we asked for them and fancied they were eggs; or let us break our teeth upon bestowed stones because, like whimpering children crying for the moon, we had asked for them under the delusion that they were bread.

Leave all that in His hands; and be sure of this, that the true way to peace, to rest, to gladness, and to wringing the last drop of possible sweetness out of gifts and losses, disappointments and fruitions, is to have no will but G.o.d's will enthroned above and in our own wills. If Abraham had acquiesced and submitted, Ishmael and Isaac would have been a pair to bless his life, as they stood together over his grave. And if you and I will leave G.o.d to order all our ways, and not try to interfere with His purposes by our short-sighted dictation, 'all things will work together for good to us, because we love G.o.d,' and lovingly accept His will and His law.

'BECAUSE OF HIS IMPORTUNITY'

'And the men rose up from thence, and looked toward Sodom: and Abraham went with them to bring them on the way. And the Lord said, Shall I hide from Abraham that thing which I do; Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him! For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment; that the Lord may bring upon Abraham that which He hath spoken of him. And the Lord said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous; I will go down now, and see whether they have done altogether according to the cry of it, which is come unto Me; and if not, I will know.

And the men turned their faces from thence, and went toward Sodom: but Abraham stood yet before the Lord.

And Abraham drew near, and said, Wilt Thou also destroy the righteous with the wicked? Peradventure there be fifty righteous within the city: wilt Thou also destroy and not spare the place for the fifty righteous that are therein? That be far from Thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from Thee: Shall not the Judge of all the earth do right?

And the Lord said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes. And Abraham answered and said, Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes: Peradventure there shall lack five of the fifty righteous: wilt Thou destroy all the city for lack of five? And He said, If I find there forty and five, I will not destroy it. And he spake unto Him yet again, and said, Peradventure there shall be forty found there. And He said, I will not do it for forty's sake. And he said unto Him, Oh let not the Lord be angry, and I will speak: Peradventure there shall thirty be found there. And He said, I will not do it, if I find thirty there. And he said, Behold now, I have taken upon me to speak unto the Lord: Peradventure there shall be twenty found there. And He said, I will not destroy it for twenty's sake. And he said, Oh let not the Lord be angry, and I will speak yet but this once: Peradventure ten shall be found there. And He said, I will not destroy it for ten's sake. And the Lord went His way, as soon as He had left communing with Abraham: and Abraham returned unto his place.'--GENESIS xviii. 16-33.

I

The first verse of this chapter says that 'the Lord appeared' unto Abraham, and then proceeds to tell that 'three men stood over against him,' thus indicating that these were, collectively, the manifestation of Jehovah. Two of the three subsequently 'went toward Sodom,' and are called 'angels' in chapter xix. 1. One remained with Abraham, and is addressed by him as 'Lord,' but the three are similarly addressed in verse 3. The inference is that Jehovah appeared, not only in the one 'man' who spake with Abraham, but also in the two who went to Sodom.

In this incident we have, first, G.o.d's communication of His purpose to Abraham. He was called the friend of G.o.d, and friends confide in each other. 'The secret of the Lord is with them that fear Him,' and it is ever true that they who live in amity and communion with G.o.d thereby acquire insight into His purposes. Even in regard to public or so-called 'political' events, a man who believes in G.o.d and His moral government will often be endowed with a 'terrible sagacity,' which forecasts consequences more surely than do G.o.dless politicians. In regard to one's own history, it is still more evidently true that the one way to apprehend G.o.d's purposes in it is to keep in close friendship with Him. Then we shall see the meaning of the else bewildering whirl of events, and be able to say, 'He that hath wrought us for the selfsame thing is G.o.d.' But the reason a.s.signed for intrusting Abraham with the knowledge of G.o.d's purpose is to be noted.

It was because of his place as the medium of blessing to the nations, and as the lawgiver to his descendants. G.o.d had 'known him,'--that is, had lovingly brought him into close relations with Himself, not for his own sake only, but, much more, that he might be a channel of grace to Israel and the world. His 'commandment' to his descendants was to lead to their worship of Jehovah and their upright living, and these again to their possession of the blessings promised to Abraham. That purpose would be aided by the knowledge of the judgment on Sodom, its source, and its cause, and therefore Abraham was admitted into the council-chamber of Jehovah. The insight given to G.o.d's friends is given that they may more fully benefit men by leading them into paths of righteousness, on which alone they can be met by G.o.d's blessings.

The strongly figurative representation in verses 20, 21, according to which Jehovah goes down to ascertain whether the facts of Sodom's sin correspond to the report of it, belongs to the early stage of revelation, and need not surprise us, but should impress on us the gradual character of the divine Revelation, which would have been useless unless it had been accommodated to the mental and spiritual stature of its recipients. Nor should it hide from us the lofty conception of G.o.d's long-suffering justice, which is presented in so childlike a form. He does 'not judge after ... the hearing of His ears,' nor smite without full knowledge of the sin. A later stage of revelation puts the same thought in language less strange to us, when it teaches that 'the Lord is a G.o.d of knowledge, and by Him actions are weighed,' and in His balances many a false estimate, both of virtuous and vicious acts, is corrected, and retribution is always exactly adjusted to the deed.

But the main importance of the incident is in the wonderful picture of Abraham's intercession, which, in like manner, veils, under a strangely sensuous representation, lofty truths for all ages. It is to be noted that the divine purpose expressed in 'I will go down now, and see,' is fulfilled in the going of the two (men or angels) towards Sodom; therefore Jehovah was in them. But He was also in the One before whom Abraham stood. The first great truth enshrined in this part of the story is that the friend of G.o.d is compa.s.sionate even of the sinful and degraded. Abraham did not intercede for Lot, but for the sinners in Sodom. He had perilled his life in warfare for them; he now pleads with G.o.d for them. Where had he learned this brave pity? Where but from the G.o.d with whom he lived by faith? How much more surely will real communion with Jesus lead _us_ to look on all men, and especially on the vicious and outcast, with His eyes who saw the mult.i.tudes as sheep without a shepherd, torn, panting, scattered, and lying exhausted and defenceless! Indifference to the miseries and impending dangers of Christless men is impossible for any whom He calls 'not servants, but friends.'

Again, we are taught the boldness of pleading which is permitted to the friend of G.o.d, and is compatible with deepest reverence. Abraham is keenly conscious of his audacity, and yet, though he knows himself to be but dust and ashes, that does not stifle his pet.i.tions. His was the holy 'importunity' which Jesus sent forth for our imitation. The word so rendered in Luke xi. 8, which is found in the New Testament there only, literally means 'shamelessness,' and is exactly the disposition which Abraham showed here. Not only was he persistent, but he increased his expectations with each partial granting of his prayer. The more G.o.d gives, the more does the true suppliant expect and crave; and rightly so, for the gift to be given is infinite, and each degree of possession enlarges capacity so as to fit to receive more, and widens desire. What contented us to-day should not content us to-morrow.