(Continued from p. 40)

V.-IN ABRAHAM’S HISTORY

To the wisdom of men there may seem what they would call a lack of balance in the way in which this first book of Scripture is written. They may think that the relative importance of things is lost by restricting the account of creation to two chapters, and allotting twelve to the seemingly insignificant experiences of the man Abraham. Is not the former of cosmic importance, and the other quite provincial? Such an attitude but serves to illustrate the Lord's words by the prophet, "My thoughts are not your thoughts, neither are your ways My ways." And the standard by which the relative value of things is determined by God is as different to that of men as are their ways and thoughts-a difference as great as that found between heaven and earth.

The difference may seem more striking in one way when we see the record of the formation of nations and growth of the world after the flood compressed into a little more than one chapter, and then the life of one man given in great detail-a man who is not a world-leader, not even of sufficient prominence to be given a place in its annals. But what is the explanation? Is it not found when we see the place this man has in later revelation from God, particularly in the New Testament? He stands for, and his life exhibits, the lessons connected with the great basic principle upon which man's relation with God is established, and life in fellowship with Him enjoyed-FAITH, the believing God. Without this it is impossible to please Him.

Moreover it is with Abraham that God brings out the distinct and peculiar character of faith, with His own special purposes in the fulfilment of which it finds its complete blessing. For the first time we see in his call that the place and portion of faith is quite apart from the established providential order in the world. It brings us into a place not dependent upon the common responsibility of man but wholly dependent upon God and His promises-in effect, His Word. But this cannot be apart from what meets the requirements of God's nature, its holiness and righteousness. The Cross supplies this, and so the truth of it bears a relation to every aspect of faith's position and portion. This being so it is not surprising to find much in Abraham's history which suggests this precious and important line of truth. Certainly where we have an altar mentioned, it seems clear that we are to think of the Person and work of our blessed Lord who for faith is both Altar and Sacrifice. But there are also instances in which no mention is made of an altar, yet which bear some relation to the truth of the Cross. Let us then seek the instruction these things afford.

The history in chs. 12-13:13 gives a connected experience teaching principles of truth constantly evident in the development of the life of faith. In this we have the altar in three different connections (12:7, 8; 13:4).

Whatever delay, resulting from the influence of human relationship, occurred previously, we see at the beginning of ch. 12 that Abraham yields full obedience to God's call. This brings in the first mention of the altar. Here then in Abraham the obedience of faith and the altar are associated together. And is not that obedience patterned after His who is our Altar and Sacrifice? The Spirit's sanctification is unto the obedience and sprinkling of the blood of Jesus Christ. This altar is connected with Sichem and Moreh, names which suggest service and instruction, and where shall faith come to know the full meaning of both more fully than at the altar and its sacrifice? He took the form of a servant and humbled Himself unto death, even that of the cross. The place He took and the work He did become the way in which we know God revealed in wisdom and power, sealing to us instruction by which alone service and worship are given proper character. For the altar suggests worship on the part of faith, but this is ever connected with the truth of Christ and His cross. The Lamb is seen as the very center of the eternal glory, the Object of worship forever. To this the Spirit already leads, causing us to rejoice in Christ Jesus and have no confidence in the flesh. It becomes our delight to bear the yoke of Christ, through whose perfect obedience to the will of God the full blessing of faith is realized.

Abram journeys on, coming to the mountain of ver. 9, where he builds another altar.

The elevation to which faith brings is not only a place of security, but also of superiority to the surrounding scene. This means detachment from it-separation, while the tent tells of pilgrimage. Does not the obedience of faith lead to separation-to a realization of detachment from that lower sphere to which nature and flesh gravitate? God has called us in sanctification, that is, to be set apart to His holy will, as in the world but not of it. Here, as before, faith associates the place or attitude thus taken with the truth of the Cross. In it we read the judgment of the world and its prince, and the judgment of all that we are in ourselves. But if our "altar" teaches us that we have died with Christ, it also opens to us that higher ground-we are raised with Christ, and as on this mount we are in touch with the things above where Christ is sitting, and we are not set in mind on the things on the earth. Thus there is formed in us a right spirit of separation and pilgrimage, while we wait for the time of glory when He who is our life will be manifested. We are led to walk in the path of Christ.

This place is not always maintained. Abraham went down to Egypt. The time of testing comes. By this we learn to our shame and grief what is in ourselves, but find too how in spite of this God comes in to bless and deliver. As a result Abraham is brought back to the place he had left, "unto the 'place of the altar, which he had there made at the first."Here the altar becomes related to restoration. When we have strayed from the path of His will and are led back, does not this bring us into some fresh realization or revived appreciation of our Altar and Sacrifice, of Him who having made propitiation for our sins is both our High Priest and Advocate? The grace of this service grows out of the grace according to which He tasted death for us, and having been perfected through sufferings He is the One able to save completely.

Surely we see in all this how the Cross of our Lord Jesus Christ bears a relation to the place and portion belonging to those who walk by faith in relationship with God. If we walk by faith, not by sight, if we walk by the Spirit, we shall weave the truth of the Cross into our daily experiences. Thus will we learn to bear about in our body the dying of Jesus that the life also of Jesus may be manifested in our body. We will deny ourselves, take up our cross daily, and follow Him. J. Bloore