The reference to Gen. 15: is resumed in verses 17-22, the emphasis being upon the

fact that Abraham's faith rested in "God Who quickeneth the dead." It was an easier

thing for Abraham to believe that in some centuries' time God would raise His own Son

from the dead, than to believe that with his own body "as good as dead" and the

"deadness" of Sarah, that God should fulfil His promise and give them a son. Abraham,

however, was not weak in faith. He staggered not through unbelief, therefore it was

imputed to him for righteousness. Now it was not written for his sake alone, but for us

also if we believe on Him that raised up Jesus our Lord from the dead.

In Gen. 17:, "when Abram was ninety years old and nine, the Lord appeared to

Abram and said unto him. I am the Almighty God (El Shaddai); walk before me and be

thou perfect" (cf. Gen. 6: 9, Job 1: 1). A change is suggested by the fact that Abram is

called Abraham in this chapter, yet more important is it to observe that it is here, and not

before, that circumcision is introduced. Indeed, Rom. 4: 9-12 makes a point of Abram's

uncircumcision in connection with the teaching of justification by faith without works.

Now, however, is given to Abraham a covenant "which ye shall keep" (Gen. 17: 10).

Bearing upon this new phase is the reference of Paul in  Phil. 3:, "We are the

circumcision," and his own once highly prized relation to the circumcision as pertaining

to the flesh. True circumcision is related to the theme of Phil. 3: and Col. 2: 11, 18,

where "being perfect," "the prize," and "the reward" echo the conditions of Gen. 17:

Abraham's attempt to walk before God and be perfect was not one long triumphant

course. He often failed, as all who seek to "walk worthy of the vocation wherewith they

are called," will often fail. His failures however were allowed for his "perfecting."

His first failure is related to Ishmael--a severe lesson regarding the flesh--repeated

over and over again in the experiences of God's children. If any one had talked with

Abraham then, he would have said with Paul, "not as though I had already attained, either

were already perfected"; he would still be found "working out" with "fear and

trembling." Abraham failed again in Gerar when he equivocated respecting Sarah. Now

it is important to note that both these failures have reference to Sarah and the birth of

Isaac. Abraham believed the stupendous promise of God, yet the trying of his faith found

him at times wavering. At length Sarah does receive the promise and Isaac is born (21:);

and the incident concerning Ishmael and Hagar is used as an allegory by the Apostle in

Galatians to indicate the free sons connected with Jerusalem that is above, and the

children of bondage connected with Jerusalem that is below, a distinction to be kept in

mind when we consider the teaching of the Epistle to the Hebrews.

Gen. 22: brings us to the supreme moment in Abraham's life and walk of faith.

"God did tempt Abraham." The only son whom he loved, the child of promise is

demanded of him. Possibly without saying a word to Sarah, Abraham rose up early and

went through the fiery trial. Every detail given indicates the depth of his experiences.

He saddled the ass, he clave the wood, he went to the place of which God had told

him. Oh, precious trial of faith, much more precious than gold that perisheth. Yet further

details are given. The wood is laid upon the shoulders of the beloved son, the fire is in

his hand, yea it is scorching his very heart, the knife he carries is cutting him deeper and