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Returning to our earlier quest, we ask what judgment does the Scripture pronounce
upon service already rendered by saints of old? Heb. 11: gives a list of those who
walked and witnessed by faith; let us see whether that chapter provides us with an
illustration. Take the reference to Abraham in Heb. 11: 8:
"By faith Abraham, when he was called to go out into a place which he should after
receive for an inheritance, obeyed; and he went out, not knowing whither he went."
If this were the only record we have of this act of Abraham, we should imagine that
upon receiving the call, Abraham immediately responded `when he was called . . . . . he
obeyed'. That is the pronouncement of `the Word', and that anticipates the assessment of
Abraham's action when he stands before his Judge. Yet any one who knows the teaching
of the book of Genesis, knows full well that Abraham's response was by no means so
prompt or straightforward. According to Acts 7: 2 the call came while Abraham
dwelt in Mesopotamia, and Gen. 11: 31 shows that Terah, his father, took charge of the
great trek, and contrary to the conditions of God's call and promise, took many of his
family and kindred with him, only to arrive at Haran and stay there. Even after Terah
died Abraham's response was not completely in harmony with his call, for he still
retained LOT (one of his kindred) and his company. Then Gen. 12: records a great
lapse on the part of Abraham. He left the land of promise and went down to Egypt, got
entangled in `white lies' and had to be delivered by Divine interposition, but this is
passed over in silence in Heb. 11: Only because of the strife that made life unbearable
did Abraham break with Lot, and receive the vision of the land as originally promised
(Gen. 13: 14, 15). Are we to say that `the righteous Judge' is partial in His judgment of
Abraham? God forbid, for if that thought be allowed the whole fabric of redemption
totters. Heb. 4: 12 may supply the answer. The Lord discerned the `intents' of
Abraham's heart, even though he was prevailed upon both by his father, his own frailty
and by Lot, from fully following this out. Abraham's "sins" are forgiven, the intents of
his heart alone come into the picture. Let us look at another example of this same
principle. There can be few places that are associated with such shocking iniquity as the
cities of Sodom, yet the Saviour, the One Who will be the Judge in that day, made this
solemn pronouncement:
"And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell:
for if the mighty works, which have been done in thee, had been done in Sodom, it would
have remained until this day. But I say unto you, That it shall be more tolerable for the
land of Sodom in the day of judgment, than for thee" (Matt. 11: 23, 24).
Here are the words of the Judge Himself. Tyre and Sidon would have repented;
Sodom will be more leniently judged than "Capernaum", the basis of this discrimination
being `opportunity'. The Lord can judge what a person WOULD HAVE DONE,
IF . . . . . He therefore ignores mere external acts, and discerns `the thought and intents
of the heart'. Tyre and Sidon did not repent. This is an historic fact. Tyre and Sidon
would have repented if . . . . .! That is the judgment of the One Who will judge `the
secrets of men', One who can adjust the inner desire with the outer performance, Who
may see spiritual triumph where we see disaster.