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same. Faith is the treasury note. It is counted for, but it is not of itself counted as,
righteousness. The moment we look on faith in itself as a meritorious cause of
justification, that moment we make it a work which is excluded.
Abraham's faith, as exhibited in Gen. 15:, confessed the utter inability of the flesh to
accomplish anything for God. His faith said practically, "Unless God is the One who
quickeneth the dead, I have no ground of hope".
Following upon this justifying faith comes the confirmatory covenant concerning the
inheritance. "Whom He justified, them He also glorified"; that is the sequence expressed
doctrinally. "Joint heirs with Christ, if so be we suffer with Him"; that is the reason for
the affliction of Abraham's seed. "God works all things together for good to them that
love God, to those who are called according to a purpose"; this expresses the
superintending hand of God in all the strange pathways of His covenant people. Thus the
history of Gen. 15: and the doctrine of Rom. 8:, bear united testimony. Even though
justification leads on to glory, it does not exempt from intermediate suffering, but rather
supports the teaching that it must come.
The Lord said to Abram, "I am the Lord that brought thee out of Ur of the Chaldess, to
give thee this land to inherit it". And he said, "Lord God, whereby shall I know that I
shall inherit it?" There are two questions in this chapter, and there are two answers.
Indeed the answers precede the questions:--
"I AM THY SHIELD."--This was the pledge of Abraham's justification.
"I AM THY EXCEEDING GREAT REWARD."--This was the pledge of Abraham's
inheritance.
"WHAT WILT THOU GIVE ME?"--External confirmation.--The stars.
"WHEREBY SHALL I KNOW?"--External confirmation.--The smoking furnace
and the burning lamp.
Space prevents us from quoting the verses of Gen. 15:, the reader is expected to
"search and see" with regard to all the articles of this magazine.
Offerings are arranged for the purpose of making a covenant, but Abram falls into a
deep sleep that the covenant may be manifestly unconditional.
The question must arise, Why was it necessary for Israel to go down into Egypt, to be
oppressed there, to be delivered out of it, and to be brought back to the same land
wherein Abraham already was? Why should not Abraham's descendants just continue
without a break in the land of their inheritance? This question expressed in different
terms is asked all down the age regarding the strange providence of suffering. The
answer is a revelation of God's character and purpose:--
"But in the fourth generation they shall come hither again, FOR THE INIQUITY OF
THE AMORITES IS NOT YET FULL."
The bondage in Egypt was not only for the discipline of Israel and the manifestation of
redemption, it was because the longsuffering of God waits until the workers of iniquity