and resurrection of Christ, it shews us, on the other hand, that we must seek for justification, not by our works, but by faith in Christ Jesus. For if so eminent a man as Abram, who had forsaken his country and kindred, and sojourned willingly in a strange land where he had not the smallest possession, and even offered up his own son, at the command of God, if he was not justified by his works, but by his faith in the promised Messiah, then it must be madness indeed for us to dream of justification by works, or to hope for acceptance in any other way than through the blood and righteousness of the Lord Jesus. It is worthy of observation also, that as his being justified by his faith before he had performed any of the good works for which he was so eminent, proves that he was justified by faith only; so its being spoken of him after he had performed these acts, proves that he was justified by faith only from first to last. This it is of great importance to notice: for it shews us, that we also must be justified from first to last in the very same way. It is true that God will reward our works; but the reward will be of grace, and not of debt: the only meritorious ground of our acceptance from first to last must be the righteousness of the Lord Jesus. We must exercise the faith of Abram, if we would be numbered amongst his children'. It may be objected indeed that St. James says, "Abram was justified by works, when he had offered Isaac his son upon the altar." But Abram was justified by faith twenty-five years before Isaac was born: which alone is an absolute demonstration that St. James did not speak of the same justification that St. Paul did, since that mentioned by St. Paul had taken place at least fifty years before. The truth is, St. James speaks of Abram's works as manifesting the truth and excellence of his faith: for the whole scope of his argument is to shew, that we are not saved by a dead faith, but by a living and operative faith: in confirmation of which he observes, that the perfection of Abram's faith was displayed by that consummate act of his obedience: and that it was this faith, and not a dead faith, that was imputed to him for righteousness. There is therefore no real opposition between the two apostles, nor any argument to be derived from St. James that can in the smallest degree invalidate the foregoing statement. We recur then to what we have before said, and urge you to believe in Christ for the salvation of your souls ".] 2. To be concerned about nothing so much as the manifestation of Christ to your souls [Nothing dwelt so much upon the mind of Abram as the promise given to him relating to the Messiah: Nor could any s Jam. ii. 21. t See notes band c. u Heb. x. 39. r Gal. iii. 7, 9. thing that God himself could say to him allay the thirst which he had after that unspeakable gift. His longing after Christ arose, as we should think, even to impatience and ingratitude. But God approved of it; and instantly renewed his promises to him in a more plain and express manner than before. And thus will he do towards us, if we manifest the same holy ardour after the knowledge and enjoyment of Christ. He will permit us to say to him, What are all thy gifts to me, or all thy promises, if I go Christless, or have not assured hopes of an interest in him!' Yes, he would be pleased with such apparent ingratitude; and would speedily return unto us an answer of peace. Let then every thing which you possess, appear as nothing in your eyes in comparison of Christ: let nothing comfort you while you are destitute of Christ: let it not satisfy you to have embraced the promises which relate to Chsist; but endeavour to obtain brighter prospects of their approaching accomplishment. Like the holy Patriarch of old, entreat of God that you may not die till you have embraced Jesus in your arms, and can confidently say, "Mine eyes have seen his salvation"." This is the boldness which Jacob exercised when he wrestled with the angel and similar importunity shall surely be crowned with similar success.] : x See ver. 2. y Luke ii. 28-30. z Gen. xxxii. 26. XXV. COVENANT CONFIRMED TO ABRAM. Gen. xv. 8. And he said, Lord God, whereby shall I know that I shall inherit it? THE innumerable instances of God's condescension which occur in the holy Scriptures, familiarize the idea of it so much to our minds, that we cease to wonder at it even on occasions the most stupendous. In the history before us we are ready to conceive of God as if he was a man like ourselves. His appearances to Abram are so frequent, his intercourse with him so intimate, his regard for him so tender and affectionate, that we really lose sight of the Deity in the Friend. Every fresh manifestation of himself seems only introductory to still higher exercises of his condescension and grace. In the preceding verses God had been pleased to allay the fears of Abram, and confirm his hopes of a numerous posterity: but, Abram being still desirous of receiving stronger assurances respecting his possession of the promised land, God graciously complied with his request in this respect also, and confirmed his expectations of it in a manner that deserves particular attention. Let us consider, I. The inquiry which Abram made We may perhaps be disposed to blame this inquiry, as savouring of vain curiosity, or sinful distrust. To obviate such misconceptions, we shall distinctly state, 1. Its nature 66 [The very same act may be good or evil, according to the principle from which it proceeds. Had this inquiry arisen from unbelief, it would have been decidedly sinful. It would have resembled the question which Zacharias asked, when the angel told him from God, that he should have a child; Whereby shall I know this? for I am an old man, and my wife well stricken in years:" for which unbelieving question he was immediately struck dumb. If, on the other hand, it expressed a wish to be informed more clearly respecting the divine purposes, or to receive those superabundant testimonies which God himself was willing to communicate, then it was perfectly innocent, and consistent with the strongest faith. It was for the purpose of instruction only that the blessed Virgin inquired of the angel, how she should have a child, since she was a Virgin'. The question did not materially differ from that of Zacharias; but the principle was different; and therefore the one received a gracious answer; the other a severe rebuke. Many instances are recorded where God has been graciously pleased to give signs to his people for the confirmation of their faith, when there was not any doubt upon their minds respecting either his faithfulness or power. When he appeared to Gideon, and told him that he should deliver his country from the yoke of Midian; Gideon said, "If now I have found grace in thy sight, then shew me a sign that thou talkest with me:" in answer to which, God caused fire to come out of the rock, and consume the kid and cakes which Gideon had prepared for him: and presently afterwards, he gave him another sign, making the dew to fall alternately on the fleece and on the ground, while the other remained perfectly dry. a Luke i. 18. b Luke i. 34. In the same manner he gave to Hezekiah a choice of signs, offering to make the shadows on the sun-dial to go backward or forward ten degrees, according as he should desire. From hence it appears that the inquiries which proceed from faith, are good and acceptable to God; and that Abram's was of this nature is manifest; because his faith on this occasion was specially commended by God himself.] 2. Its importance [If we were to limit the inquiry to the mere circumstance of Abram's inheriting Canaan in his own person, it would be indeed of very little importance: for he never did possess (except the burying-ground which he purchased) one single foot of ground in the country, nor, as far as appears, had he any expectation of gaining any permanent settlement in it. But, viewed in its just extent, the inquiry comprised in it nothing less than the happiness of Abram and of all mankind. We are willing to allow that the prospect of having a posterity so numerous and so renowned, must be gratifying to flesh and blood: but that was, at best, but a very small part of Abram's hope he regarded the promised land as the scene of all those wonderful transactions, where God should be honoured and enjoyed by his posterity; where the redemption of mankind should be effected by the Messiah; and where the final rest of the redeemed should be typically exhibited: in the possession of that, all his hopes centred; yea, all his happiness in time and in eternity was bound up. If by any means that were prevented from taking place, the day of Christ, which he had foreseen, would never arrive; and consequently all his own prospects of salvation, as also of the salvation of the whole world, would be altogether annihilated. Canaan was in his estimation the pledge and earnest of heaven: and if he failed of the one, both he and all mankind must fail of the other also. Surely when so much depended on that event, the most reiterated assurances respecting it were no more than what it became him to desire.] We shall be yet more fully convinced that Abram's inquiry was proper, if we notice, II. The way which God took to satisfy him respecting it God commanded Abram to take of every animal that was proper to be offered in sacrifice, whether of beasts or birds; each beast was to have attained its full age and perfection (for nothing but an e 2 Kings xx. 8—11. f Acts vii. 5. Heb. xi. 10, 13, 16. absolutely perfect sacrifice could avail for ratifying of God's covenant with man), and, after being slain, their parts were to be divided and placed opposite to each other, so that a sufficient space should be left for a man to pass between them. Whether this way of making covenants had obtained before, or whether it was first suggested by God on this occasion, we cannot tell but we have notices of it in the heathen world, both among the Greeks and Romans; and it was certainly practised by the Jews also1. But, whatever was its origin, God appointed it now for the purpose of satisfying Abram's mind. The sacrifice being prepared, God accompanied it, 1. With significant emblems [God designed to give Abram a just conception of the manner in which the desired object should be accomplished; and by various emblems shewed him that it should be against much opposition-after many troubles and long delays. The opposition was signified to Abram by "the fowls that came down upon the carcases," and that were with difficulty driven away. It is no uncommon thing for the enemies of our salvation, whether men or devils, to be represented by this figure. And it was indeed verified by the efforts which the Egyptians made to detain them in bondage, and the confederacies which the nations of Canaan formed to obstruct their entrance into the land, or to dispossess them of it when they were there. "The horror of great darkness that fell upon Abram when he was in a deep sleep," denoted the heavy troubles that his posterity should endure in Egypt; such troubles as made them groan for anguish of spirit, and made "the soul of God himself to be grieved for the misery of Israel!." Perhaps too the judgments inflicted on them through the various oppressions of the Midianites and Philistines, the Assyrians and Chaldeans, might be represented to his mind. The long interval of time that passed between the promise and the ratification of it, even from the earliest dawn, while the stars were yet shining bright, to the return of darkness after the setting of the sun-all this time had Abram to wait: and though part of it would be consumed in the preparing of the sacrifices, yet a considerable part was occupied in his h Jer. xxxiv. 18, 19. k i ver. 11. with Jer. xxxiv. 20. and Matt. xiii. 19. 1 Judg. x. 16. |