PERFECTION

PERDITION

OR

Nothing but a `three days journey' could satisfy the command of God, and Pharaoh, it will be remembered, tried to

play the part of Terah by suggesting first that Israel should worship God `in the land', and then, this being rejected,

that Israel should go `not very far off', anything except that which set forth resurrection ground. In spite of the 600

miles journey, Abram was no nearer entering the inheritance. He must cross the river. He must become `Abram the

Hebrew', the one who `crossed over'. This, however, could not take place while Terah lived. Stephen's words echo

the doctrine of Romans 6 when he said, `When his father was dead, he removed him into this land'. Terah stands

for the old man, and the old man is a hinderer. Not until we can realize that our old man has been crucified, and that

we are alive unto God, can we proceed.

The second movement sees Abram leaving Haran and his father's house, and actually entering the land of

Canaan. Then to him is made the great seven-fold covenant. Famine, however, soon puts Abram to the test. A

question which perhaps cannot be answered presents itself. Had Lot not been with Abram, would Abram have stood

true? The analogy of Israel in the wilderness gives light. Just as Abram took Lot with him across the Euphrates, so

we read in Exodus 12:38. `A mixed multitude went up also with them'. And just as trouble with Lot and the latter's

inability to resist the well-watered plain of Sodom was directly connected with flocks and herds, so with this mixed

multitude is enumerated `flocks, and herds, even very much cattle'. Numbers 11:4,5 reveals the evil effect of this

`And the mixed multitude that was among them fell a lusting: and the children of Israel ALSO ... we remember the fish,

which we did eat in EGYPT'.

Famine tested Abram while Lot was with him, `and Abram went down into Egypt' (Gen. 12:10). All this period

in Egypt was so much waste of time. Abram returned with Lot (Gen. 13:1) unto the place of the altar which he had

made there at the first, and there Abram called on the name of the Lord. Lot stands for the flesh which clogs and

trips the true child of God. So far as Terah was concerned, Abram did not move from Haran until Terah was dead.

With Lot, however, it was different. Abram began to realize the need of separation, and the moment the trouble

arose about the flocks and the herds, Abram seemed to seize the opportunity:'Separate thyself, I pray thee, from me'

(Gen. 13:9). Lot `lifted up his eyes' and chose the plain of Jordan. The Lord spoke to Abram after that Lot was

separated from him, `Lift up now thine eyes'. Lot had lifted up his and seen Sodom. Abram, when separated from

Lot, saw his inheritance. Lot pitched his tent toward Sodom - odious name! 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. Hebron means fellowship.

Abram's fellowship with God was impossible while Lot remained with him. How would the Hebrews, to whom this

epistle was written, understand all this? Would not some of them begin to see the need for the separation from the

`Lots' of their profession? Would they not perceive the true Abrahamic spirit in the call to go outside the camp?

It was after Abram's victory (where Lot met with such humiliating defeat) that he met the high priest whose

name so fills the epistle to the Hebrews (Melchisedec), and it is immediately after the meeting with Melchisedec that

we arrive at the inheritance and righteousness of faith. This close association of righteousness and inheritance is a

feature lost sight of by too many for us to pass it by. Genesis 15:6, the great passage concerning justification by

faith, is introduced by Abram's question concerning his heir, and the Lord's answer concerning this is the

groundwork of Abram's faith. Romans chapters 1 to 3 lay the foundation of justification by faith, and are followed

by chapter 4, which is nothing more nor less than an exposition of Genesis 15:6. In the midst of this chapter we

`The promise, that he should be the HEIR of the world, was not to Abraham, or to his seed, through the law, but through

the righteousness of faith. For if they which are of the law be HEIRS, faith is made void, and the promise made

of none effect' (Rom. 4:13,14).

In like manner Galatians 3:29 concludes with the words:

`If ye be Christ's, then are ye Abraham's seed, and heirs according to the promise ... if a son, then an heir of God through

Christ ... the son of the bondwoman shall not be heir with the son of the freewoman' (Gal. 3:29, 4:7,30).