04 January

Bible in 365 Days

Genesis 12-15

Genesis 12

At this point begins the actual historic movement toward the coming of the Redeemer. One man was called to the realization of the true principle of life. The call was personal and purposeful. Abram was commanded to sever the ties of all past associations and to go forth, governed wholly by the will of God. The personal element is clearly marked in the words, "Get thee out . . . I will show thee . . . I will make of thee . . . I will bless thee." It was none the less a purposeful call. The personal going was to result in the creation of a nation through which all the nations of the earth were to be blessed.

Abram's obedience was immediate. Arrived in the land, God appeared to him again and declared that that land was to be given to his seed. All the appearances of the hour were against the possibility of the fulfilment of that promise, for "the Canaanite was then in the land." Faith conquered in spite of appearances as Abram pitched his tent, a sign of possession, and built his altar, a symbol of allegiance

Once more we confront human failure in Abram's deflection from the life of faith. In the presence of famine he attempted to secure his own safety by going into Egypt. As the result of this we have the startling picture of the chosen mother of the promised Seed in the harem of Pharaoh. God however guards the larger issue of His purpose against the mistakes of the instrument, and by plaguing Pharaoh's house brought about the deliverance of Abram.

It is ever a humbling thing when a man of faith who stands for the principle and purpose of God is rebuked by someone outside the covenant for lack of loyalty to truth. Yet this is exactly what happened in the case of Abram.

Genesis 13

Thus, delivered by the divine intervention, Abram set his face again toward the line of the divine purpose and returned to Bethel. In this act is seen the victory of faith over failure.

It was at this crisis that the separation came between Abram and Lot. The occasion was strife between herdsmen, but the reason is to be found in the differing principles governing the lives of the two men. Abram was following God. Lot had been following Abram; and while in the deepest desire of his life he was loyal to God, the lack of direct communion seems to have resulted in clouding his vision and lowering his ideals. In the hour of crisis he made his own choice and it was the choice of a man attempting to compromise. The conflict of desire within him is seen in the phrases, 'like the garden of Jehovah, like the land of Egypt." If these two things could be made contributory, then success was ensured by all the standards of human measurement.

Abram is seen in direct contrast to Lot in every way. Lot chose for himself. God chose for Abram. Lot chose by sight; "And Lot lifted up his eyes, and beheld." Abram, by faith, chose not to choose; and now Jehovah brought him into the place of sight on the basis of faith: "Lift up now thine eyes." Lot, having chose, obtained, and yet did not possess. Abram, trusting God, received from Him the title deeds to all the land, even including that which Lot had chosen for himself.

Abram immediately moved his tent and built his altar. In this connection the strength of faith is most clearly seen. Dependent on the promise of a seed to be as the dust of the earth, which at this time must have appeared to be contrary to all the probabilities of Nature, he took possession of the land by faith.

Genesis 14

In this chapter we see Lot and Abram in differing circumstances, resulting in the first case from personal choice, and in the second from the choice of God. Lot was involved in trouble through association. He had chosen his possession, pitched his tent toward Sodom, and finally moved into Sodom. Desiring Sodom's privileges, he had adopted Sodom's policy and had become a sharer in Sodom's peril. Abram, the man for whom God chose, was in the place of separation from peril and was living in quietness and prosperity.

Nevertheless, he went at once to the help of Lot and gained a complete victory over the kings opposing him. Notwithstanding this victory, Lot again moved back into Sodom and took up his abode there.

After the conflict with the kings, the man of faith was refreshed by the appearance of Melchizedek. Very remarkable is this appearance at this time. The only other references to Melchizedek are found in a psalm, and in a New Testament writing where he is named m his priesthood, a type of Christ.

Abram refused the reward which the king of Sodom offered. The blessing of Melchizedek had been all that his heart desired; and in refusing the rewards offered by the king of Sodom, he quoted the very words of Melchizedek, "God Most High, possessor of heaven and earth."

The lessons of this story are obvious.

In the case of Lot it is seen that the voice of God, disobeyed, becomes unheard, and the most startling circumstances fail to arouse the conscience. In the case of Abram it is seen that a right attitude toward God creates a right attitude toward all men. He was eager to help Lot, recognized the superiority of Melchizedek, and was quick to perceive the danger of receiving gifts from the king of Sodom.

Genesis 15

This is the account of the fourth direct appearance of God to Abram and evidently it had direct connection with what had immediately preceded. Abram had passed through two conflicts, the first with kings, the second with the suggestion of enrichment from the treasury of Sodom. In both he had been victorious. Now the divine voice declared, first, "I am thy shield," reminding him of how his victory over the kings had been obtained; while the second word, "I am . . . thy exceeding great reward" reminded him that he had lost nothing in refusing the reward offered by the king of Sodom.

In response to this word of God Abram's faith moved to a higher level. He was able to speak to God of the temptation to doubt which was in his heart. He was at once answered with the divine promise of an heir and was commanded to look at the stars to find the measure of the issue, "if thou be able to number them." Abram could not, but God could. So was his seed to be. Looking at the stars, he would know there was order where he could not discover it, number where he could not follow it; purpose where he could not trace it. He believed very literally; he built on God and God counted it to him for righteousness.

The Lord now repeated the promise that he should inherit the land and in response to Abram's request gave him a sign. It was given in connection with sacrifice. In a horror of great darkness Abram received the revelation of trouble that lay ahead of his people and of an issue out of it. This, by the significant vision of a smoking furnace and a lamp. Abram's request for a sign was the request of faith. Therefore it was granted. When unbelief requests a sign, it is refused.