Schoolmaster to Christ
GENESIS CHAPTER 13
Schoolmaster to Christ
GENESIS CHAPTER 13
Scripture Reading: Genesis 13 (KJV)
The opening of this chapter presents the true character of Divine restoration. Whether God creates, redeems, converts, restores, or provides, He can only act like Himself. In other words, God’s standard of action is always worthy of Himself. In the case now before us, 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." God is satisfied only when a wanderer or backslider has been entirely restored. In the self-righteousness of our hearts, we usually seek to place such people in a lower place than formerly occupied; and, if it was merely a question of merit or character, perhaps that would be proper. But, because it is 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." In this way God restores, and it would be unworthy of Himself to do anything else. He either does not restore at all, or else restores 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 that he had done himself. In all these cases, as well as many others, 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.’
The moral effect of Divine restoration is 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 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 go and sin again, but rather that we may "go and sin no more." The deeper our sense of the grace of Divine restoration, the deeper will be our sense of its holiness. This principle is taught and established throughout Scripture, but especially in two well-known passages: Psalm 23:3, and 1 John 1:9. "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 ‘reigned through righteousness unto eternal life,’ it also manifests itself in righteousness, in the outflow of that life. The grace that forgives 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 famine. It was the trial that arose 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 from the very beginning, Lot was influence more by Abraham's example, than by his own faith in God. This is a common situation. If we consider the history of the God’s people, we can easily see how that in every great movement produced by the Spirit of God, certain individuals attached themselves who were not personally participators of the power producing the movement. Such a person goes on for a time, either as a dead weight on the testimony, or an active hindrance to it. Thus, in Abraham's situation the Lord called him to leave his kindred; but instead he brought his kindred with him. Terah retarded him until death took him out of the way. Lot followed him somewhat further, until "the lusts of other things" overpowered him, and he 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. In Numbers 11, we read, "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." This was true in the early days of the Church; and, in revivals through the ages down to the present day, many have been moved by various influences, which, not being Divine, proved evanescent; and sooner or later, the persons so moved gave way, and found their proper level. Nothing will endure except that which is of God. We must realize the link between ourselves and the living God. We must know ourselves as called of Him into the position which we occupy; otherwise we shall have no stability, and exhibit no consistency. It will not do for us to follow in the track of other people, simply because it is their track. God graciously gave each of us a path to walk in, a sphere to move in, and a responsibility to fulfill. We must know our calling and its functions, so we may, by His grace, work therein effectually to His glory. It matters not what our measure may be, provided it be what God has dealt us. We may have "five talents," or "one;" still, if we use the "one" with our eye fixed on the Master, we shall hear from His gracious "well done," as if we had used "five." This is encouraging. Paul, Peter, James, and John each had his peculiar measure, his special ministry; and so with all; none need interfere with another. A carpenter has a saw and a plane, a hammer and chisel, and he uses each as needed. 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 this is true in the natural world, how much more does it apply in the spiritual. The field is wide enough for all. In every house there are vessels of various sizes and various shapes. Our Master wants them all.
Therefore, let us search and see whether we are walking under Divine or 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 a person, or sustained by personal faith in God. These are serious considerations. No doubt, it is a happy privilege to enjoy the fellowship of brethren; but if we are propped up by them, we shall soon experience shipwreck. It is also true that if we go beyond our measure, then what we do will be strained and unsightly, uneasy and unnatural. It is easy to see when a man is working in his place, according to his measure. In the extreme, affectation, assumption, and imitation are contemptible. If we cannot be great, let us be honest; if we cannot be brilliant, let us be genuine. If we go beyond our depth, without knowing how to swim, we will surely flounder. If a vessel puts 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 fell in the plains of Sodom. The call of God had not reached his heart, nor did the inheritance of God fill his vision. There is a path for each of God’s servants and on that path shines the light of His approving countenance. To walk therein should be our chief joy. Approval of God 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 this cannot be helped. The loyal heart can contentedly wait for ‘the day,’ knowing that then "every man shall have praise of God." On that day everything will be set right.
It may be well to examine what caused Lot to turn aside from the path of public testimony. In every man's history, there is a crisis that will reveal the ground on which he is resting, by what motives he is actuated, and by what objects he is animated. It was true with Lot. He did not die at Charran; but he fell at Sodom. The ostensible cause of his fall was the strife between his herdsmen and those of Abraham; but the fact is, when one is not 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 or no difference as to what may be the apparent caused of the turning aside; the real cause lies underneath, far away 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 herdsmen might have been easily settled without spiritual damage to either Abraham or Lot. To Abraham, it afforded an occasion for exhibiting the beautiful power of faith. But to Lot, it was an occasion for exhibiting the worldliness of his heart. The strife no more produced worldliness in Lot than it produced faith in Abraham; it only manifested what was really in there hearts.
It is always this way: controversies and divisions arise in the Church of our Lord, and many stumble, and, in one way or another, are driven back into the world. The blame is usually laid on the controversy and division, when in reality these things were only the means of revealing the real condition of the soul, and the true feelings of the heart. If the world is in the heart, it will be reached by one route or another. When the root of the matter lies within, moral excellency is not exhibited by blaming men and things. We should deplore controversy and division. To see brethren contending, in the very presence of ‘the Canaanite and the Perizzite’, is truly lamentable and humiliating. Our language should always be, "Let there be no strife, I pray thee, between me and thee . . . for we are brethren." Still, why did not Abraham choose Sodom? Why did not the strife drive him into the world? The reason it was not an occasion of stumbling to him, is because Abraham looked at it from God's point of view. No doubt, his heart could be attracted by "well-watered plains" just as powerfully as Lot's; but then Abraham did not allow his own heart to choose. He first let Lot make his choice, and then God choose for Abraham. This was heavenly wisdom. This is what faith always does: it allows God to fix its inheritance; allows Him to make it good. Faith is always satisfied with the portion 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," because God casts them there.
The man of faith can easily allow the man of sight to make his choice. Because, "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 a glorious example of disinterestedness and moral elevation. What security. One thing is certain, even though nature go where it will, take its most comprehensive grasp, its boldest and highest flight; there is never the slightest danger that it can lay its hand on faith's treasure. It seeks its portion in an opposite direction. Faith lays up its treasure in a place where nature never dreams of examining. Nature cannot approach faith’s place – it could not if it would; and it would not if it could. Therefore, faith is perfectly safe allowing nature to take its choice; faith is totally disinterested.
So, Lot chose Sodom, the very place that would soon be judged. But why select such a spot? Because he looked at the outward appearance, 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 did Abraham; but God did; and had Lot allowed God to "choose his inheritance for him," He would not have chosen a spot that He Himself was about to destroy. Lot, however, judged for himself. Sodom suited him, though it did not suit God. Lot’s 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, for 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 give it, and to thy Seed for ever.’
The ‘strife’ and "separation" did not damage Abraham's spiritual condition; rather it brought out his heavenly principles, strengthening the life of faith. It also delivered him from the company of one who could only prove a dead weight. So, it worked for good, yielding a harvest of blessing. It is both solemn and encouraging to bear in mind that in the long run, men find their proper level. Men who run unsent, eventually break down. On the other hand, those who are called of God, who lean on Him, are, by His grace, sustained. "Their path is as the shining light, which shineth more and more unto the perfect day." This should keep us humble, watchful, and prayerful. "Let him that thinketh he standeth take heed lest he fall," for, truly, "many that are first shall be last; and the last shall be first." "He that endureth to the end, the same shall be saved," is a principle that has a wide moral bearing. Many a vessel has, in gallant style, sailed out of harbor, its canvass spread; amid cheering and shouting, and with many fair promises of a first-rate passage; but, storms, waves, shoals, rocks, and quicksand change the aspect of things; and the voyage that commenced with hope, ends in disaster. We are here referring only to the path of service and testimony, and not to the question one’s eternal acceptance in Christ. Eternal life does not rest with us, 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, is it not true that many Christians set out on some special course of service or testimony, under the impression that they are called of God, and after a time, they break down? Yes, and others set out in the profession of some special principle of action, without Divine teaching or the consequences of which they have not maturely considered in the presence of God, and as a result find themselves, after a time, in open violation of those very principles. All this is deplorable, and should be carefully avoided. It tends to weaken the faith of God's children, causing the enemies of truth to speak reproachfully. Each of us should receive our call and commission directly from the Master Himself. All whom Christ calls into special service, He will infallibly maintain. But if we run unsent, we shall be left to learn our folly, and to also exhibit it.
We should never set ourselves 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 Gods 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 always remember to count the cost, before undertaking to build a tower, or go to war. Abraham was called of God from Ur to Canaan, and, hence, God led him along 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 strife and 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 altar before; and he had his tent and 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 – all who travel in that direction are in quest of something quite different from that. They are led, not by the worship of God, but by the love of the world. And even though they might attain their object, what is it? How does it end? Holy Scripture has the answer: "He gave them their request, but sent leanness into their souls."
