Chapter 12

From chapter 12 then there is developed altogether a new order of events, which refer to the call of God, to His covenants, to His promises, to the manifestation of His people as a distinct people on the earth, to the counsels of God. Before the deluge, it was man such as he was — fallen before God; and though there was a testimony from the beginning, still no dispensational intervention of God in His own ways, but man, with that testimony as to divine institutions*, left to himself, resulting in such violence and corruption as brought on the deluge in judgment on the world. Afterwards, God having interposed in judgment and begun the world that now is, there was the government of that world and its failure and the consequences of this failure; but, the nations being established and having submitted themselves to the power of demons, the call of God, the deposit of promise in him who was chosen of God, His elect ones (seed of the depositary of the promises), and subsequently His people, rise up to our view.

Hence we find them at once called upon to separate themselves entirely from all that connected them with their position in nature on the earth, and to belong to God on the ground of promise and confidence in His word. "Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will shew thee." This was a solemn event. It was in principle the judgment of the world, though in the way of grace to those called out if it.

That we may fully understand this, we must remember that the world had been constituted by the judgment of God passed upon the enterprise of building the tower. Countries and nations had been formed, as it is to this day. That was the world. Satan had full hold of it, and the very world which God had providentially formed Abram had to leave. God would have a family, a people for Himself, not of it, though out of it. Another fact adds to Abram's importance. There had been saints individually, known and unknown, but no head of a race since Adam. Adam fallen was the head of a fallen race. Abram was called to be the root of the tree of promise, of God's people natural or spiritual. He was the father of the circumcision, and of all them that believe.

In the outset however, Abram still held to his family; or at least, if it held to him, he did not break with it; and though he quitted his country on the call of God, he stops as far from the land of promise as before. For, thus called, man must belong wholly to God on a new principle. In fine, he sets out as God had said to him.

We have then here Abram called by the manifestation of the glory of God (compare Acts 7) for the journey of faith. The promises are given to him, whether of a numerous posterity, or of the blessing of all the families on the earth in him*. He sets out, he arrives. There are not many experiences, though there will be deeper knowledge of God, in a path which is purely of faith: power is there, and man walks with God. In the history of Jacob we have many. Arrived in Canaan, Abraham enters into possession of nothing, for his life must still be of faith. And here we see, by comparing this passage with Hebrews 11, the effect of being left as pilgrims and strangers on the earth, not yet in possession of what is promised. Abraham goes in the obedience of faith to the promised land, and there has not so much as to set foot upon; but in virtue of this — as God, though He could prove, could not leave faith without an answer; nor, indeed, where tried, without leading it on to the knowledge of further blessing, for He never does — he has before him the city which has foundations, and the yet better country. The energy of faith through grace put him in a position which, as it was not possession, necessarily set him in connection with higher and better things; for he was under the personal calling of God for blessing: so, practically, we are come into the body and heavenly things below. But there is the path of faith — not possession — and the heavenly scene opens before us. Abraham in Ur could not see the heavenly portion; a stranger in the land of promise, it was his natural object under grace. Such is our own case. Only Abraham rises above his calling; we enter by the Spirit into what we are called to.

The rest of the chapter is the history of his personal want of it. Pressed by circumstances, he does not consult God, finds himself in the presence of the world, where he has sought help and refuge, and denies his true relationship with his wife (just as has been done in respect of the church), is cherished by the world, which God at last judges, sending Abram again out from it. During this period, and until he was returned to the place from which he started, he had no altar. When he left Egypt and returned to his strangership in Canaan, he had what he had before. But he must return first to the same place and find his altar again. What a warning for Christians as to the relationship of the church with Christ *! And, however the world may be a help for the church, this relationship cannot be maintained when we seek that help.

I would again recall here a remark made elsewhere, that in types the woman presents the position in which those prefigured are placed; the man, the conduct, faithful or unfaithful, of those that are there.