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terms of the new covenant, and so would be wrong with his present light to forego the
observance.
Then secondly, the only right that we have to use the word "ought" is with regard to
ourselves. I can say, "I ought not to observe the ordinances of baptism and the Lord's
supper" with clear conscience and scriptural reasons, but this must not be imposed upon
any who do not take the same stand.
Lot, Aner, Eschol and Mamre were representative of a different class. Abram it was
that met Melchisedec, and was blessed by him. Abram it was who lifted up his hand to
heaven. The others were ruled by lower laws, that could not be imposed upon the man of
faith, and conversely could not be displaced except by like precious faith. What Israel
did by faith, the Egyptians `assaying to do" were destroyed.
May we all learn increasingly the blessing of a closer walk with God our shield and
exceeding great reward.
#29. Faith and the Flesh (Gen. 15: 1 - 16: 16).
pp. 134 - 139
In the two chapters now before us we shall again be brought face to face with the
conflict of spirit and flesh, of faith and works, of liberty and bondage, in short with the
key words of the epistle to the Galatians, and the very allegory which the apostle uses in
that epistle.
In response to the words which were given to Abram in the vision, "Fear not, Abram, I
am thy shield, and thy exceeding great reward", Abram said:--
"Lord God, what will Thou give me, seeing I go childless, and the steward of my
house is this Eliezer of Damascus? And Abram said, Behold, to me Thou hast given no
seed; and, lo, one born in my house is mine heir."
This must not be interpreted to mean that upon the mention of the word "reward"
Abram evidenced a grasping spirit--rather the contrary is the true meaning. Here he was
a stranger among strangers. His nearer relative had parted from him for the greater
attraction of Sodom. He was getting well on in years and still childless. Hence he says,
"What wilt Thou give me?"; as much as to say, Thou hast already loaded me with
blessings, what can more of the same avail, seeing that in the ordinary course (and
according to the law of the land at the time) it must all go to Eliezer my steward? (For
the code of Khammurabi, to which Abram refers here, see Volume VI, page 104).
God had promised Abram a seed, and Abram began to think that the intention of the
Lord was to run along the lines of human codes. In this he was mistaken:--