Difference between revisions of "On the Other Side of the River"
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Genesis 11: 27-30 | Genesis 11: 27-30 | ||
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To understand and profit by the history of Abraham it is necessary to realize the character of the world in which he lived, and from which he was called. | To understand and profit by the history of Abraham it is necessary to realize the character of the world in which he lived, and from which he was called. | ||
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The Background of His Life | The Background of His Life | ||
The Apostle Peter refers to the time before the flood as "the world that then was." The Apostle Paul speaks of "this present evil world" (Gal. 1: 4); and finally, he speaks of "the world to come" — "the Millennial world" (Heb. 2: 5). There is, then, the world that then was, the world that now is, and the world to come. | The Apostle Peter refers to the time before the flood as "the world that then was." The Apostle Paul speaks of "this present evil world" (Gal. 1: 4); and finally, he speaks of "the world to come" — "the Millennial world" (Heb. 2: 5). There is, then, the world that then was, the world that now is, and the world to come. | ||
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The world before the flood was ruined at the fall, and became utterly lawless. For sixteen hundred and fifty years God bore with the increasing wickedness of men, until the whole world having become corrupt before God and filled with violence, judgment fell and "the world that then was, being overflowed with water, perished" (2 Peter 3: 6). | The world before the flood was ruined at the fall, and became utterly lawless. For sixteen hundred and fifty years God bore with the increasing wickedness of men, until the whole world having become corrupt before God and filled with violence, judgment fell and "the world that then was, being overflowed with water, perished" (2 Peter 3: 6). | ||
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After the flood the world that now is had its commencement. It was marked by entirely new elements. Government was introduced so that, in the mercy of God, wickedness should not go unpunished. Man was made responsible to curb evil by exercising judgment on the wicked. Noah was told, "whoso sheddeth man's blood, by man shall his blood be shed." But as man had failed in innocence and ruined the world before the flood, so man failed in government and ruined the present world. As ever, when man is set in responsibility, he fails, and that from the outset. Noah, who was set to govern, fails to govern himself. He gets drunk and is mocked by his son. In the main these things, alas, have ever marked the government of the world. Those put in authority fail to govern, and those in opposition mock at their failure. Moreover, we see that, as time passes, men misuse government to exalt themselves, and act in independence of God. They say, "Let us build us a city . . . and let us make us a name." Finally the world became apostate and fell into idolatry, for we read, "Thus saith the Lord God of Israel, Your fathers dwelt on the other side of the river [Euphrates] in the old time, even Terah, the father of Abraham, the father of Nahor: and they served other gods " (Joshua 24: 2). | After the flood the world that now is had its commencement. It was marked by entirely new elements. Government was introduced so that, in the mercy of God, wickedness should not go unpunished. Man was made responsible to curb evil by exercising judgment on the wicked. Noah was told, "whoso sheddeth man's blood, by man shall his blood be shed." But as man had failed in innocence and ruined the world before the flood, so man failed in government and ruined the present world. As ever, when man is set in responsibility, he fails, and that from the outset. Noah, who was set to govern, fails to govern himself. He gets drunk and is mocked by his son. In the main these things, alas, have ever marked the government of the world. Those put in authority fail to govern, and those in opposition mock at their failure. Moreover, we see that, as time passes, men misuse government to exalt themselves, and act in independence of God. They say, "Let us build us a city . . . and let us make us a name." Finally the world became apostate and fell into idolatry, for we read, "Thus saith the Lord God of Israel, Your fathers dwelt on the other side of the river [Euphrates] in the old time, even Terah, the father of Abraham, the father of Nahor: and they served other gods " (Joshua 24: 2). | ||
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As a restraint upon man's evil, the world was separated into different families, with distinct nationalities, and divers tongues. | As a restraint upon man's evil, the world was separated into different families, with distinct nationalities, and divers tongues. | ||
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Such then, was the commencement, and such the character of the present evil world which is fast ripening for judgment. A world in which government is constituted by God, but ruined in the hands of men, who act independently of God, exalt themselves and finally apostatize from God, falling into idolatry. | Such then, was the commencement, and such the character of the present evil world which is fast ripening for judgment. A world in which government is constituted by God, but ruined in the hands of men, who act independently of God, exalt themselves and finally apostatize from God, falling into idolatry. | ||
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The Turning Point in His Life | The Turning Point in His Life | ||
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For over four hundred years God bore with this world and then the God of glory appears to a man on earth and commences to act on an entirely new principle — that of the sovereign call of God. It does not set aside the government of the world; it makes no suggestion as to improving or reforming the world, or correcting its evil. It leaves the world just as it is, but it asserts God's paramount claim upon an individual, who is elected in sovereign grace, and called out of the world. | For over four hundred years God bore with this world and then the God of glory appears to a man on earth and commences to act on an entirely new principle — that of the sovereign call of God. It does not set aside the government of the world; it makes no suggestion as to improving or reforming the world, or correcting its evil. It leaves the world just as it is, but it asserts God's paramount claim upon an individual, who is elected in sovereign grace, and called out of the world. | ||
We cannot but realize the importance of this great truth, when we see from the New Testament that it is still the principle on which God is acting today. The Church is entirely composed of individuals that are called by grace. The Apostle Paul clearly states that God has not only "saved us" but also "called us"; and that this calling is "an holy calling . . . according to His own purpose" (2 Tim. 1: 9). Again, in his epistle to the Romans we are reminded that believers are "the called according to His purpose" (Rom. 8: 28). So in writing to the Hebrew believers, the Apostle appeals to them as "partakers of the heavenly calling" (Heb. 3 :1). The Apostle Peter tells us we are "called . . . out of darkness into His marvellous light," and, he adds, "the God of all grace . . . hath called us unto His eternal glory" (1 Peter 2: 9; 1 Peter 5: 10). | We cannot but realize the importance of this great truth, when we see from the New Testament that it is still the principle on which God is acting today. The Church is entirely composed of individuals that are called by grace. The Apostle Paul clearly states that God has not only "saved us" but also "called us"; and that this calling is "an holy calling . . . according to His own purpose" (2 Tim. 1: 9). Again, in his epistle to the Romans we are reminded that believers are "the called according to His purpose" (Rom. 8: 28). So in writing to the Hebrew believers, the Apostle appeals to them as "partakers of the heavenly calling" (Heb. 3 :1). The Apostle Peter tells us we are "called . . . out of darkness into His marvellous light," and, he adds, "the God of all grace . . . hath called us unto His eternal glory" (1 Peter 2: 9; 1 Peter 5: 10). | ||
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It is clear then that believers are not only "saved" but "called." Naturally the first concern of an anxious soul is, like the jailer of old, "What must I do to be saved?" Having found salvation through faith in Christ and His finished work, we are too often content to rest in the knowledge that our sins are forgiven and that we are sheltered from judgment and saved from hell. We are slow to see that the same gospel that brings the good news of salvation from judgment proclaims the call of God to the glory of Christ. The Apostle can not only say to the Thessalonian believers that "God hath from the beginning chosen you to salvation," but immediately adds that "He called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ" (2 Thess. 2: 13, 14). | It is clear then that believers are not only "saved" but "called." Naturally the first concern of an anxious soul is, like the jailer of old, "What must I do to be saved?" Having found salvation through faith in Christ and His finished work, we are too often content to rest in the knowledge that our sins are forgiven and that we are sheltered from judgment and saved from hell. We are slow to see that the same gospel that brings the good news of salvation from judgment proclaims the call of God to the glory of Christ. The Apostle can not only say to the Thessalonian believers that "God hath from the beginning chosen you to salvation," but immediately adds that "He called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ" (2 Thess. 2: 13, 14). | ||
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These different passages clearly show that if God calls us it is because He has a purpose in His heart which He desires to gratify. Moreover we learn that the "call" involves that we are called out of one world lying in darkness, or ignorance of God, to come into the marvellous light of all that God has purposed for Christ in another world. Further, if we are called to heaven, it is that we may obtain the glory of our Lord Jesus Christ. The prize of the calling on high is to be with Christ and like Christ. | These different passages clearly show that if God calls us it is because He has a purpose in His heart which He desires to gratify. Moreover we learn that the "call" involves that we are called out of one world lying in darkness, or ignorance of God, to come into the marvellous light of all that God has purposed for Christ in another world. Further, if we are called to heaven, it is that we may obtain the glory of our Lord Jesus Christ. The prize of the calling on high is to be with Christ and like Christ. | ||
| + | |||
Our Interest in His Life | Our Interest in His Life | ||
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These then are some of the blessed truths that are connected with the call of God and illustrated in the life of Abraham. The practical importance of the story of Abraham's life lies in the fact that this great truth of the calling of God is brought before us, not by a doctrinal statement, but as exhibited in the life of a man of like passions with ourselves, and therefore in a way that the simplest can understand. | These then are some of the blessed truths that are connected with the call of God and illustrated in the life of Abraham. The practical importance of the story of Abraham's life lies in the fact that this great truth of the calling of God is brought before us, not by a doctrinal statement, but as exhibited in the life of a man of like passions with ourselves, and therefore in a way that the simplest can understand. | ||
| − | What powerful, mighty Voice, so near, | + | |
| − | Calls me from earth apart — | + | What powerful, mighty Voice, so near,<br> |
| − | Reaches with tones so still, so clear, | + | Calls me from earth apart — <br> |
| − | From th'unseen world my heart? | + | Reaches with tones so still, so clear,<br> |
| − | 'Tis solemn: yet it draws with power | + | From th'unseen world my heart?<br> |
| − | And sweetness yet unknown: | + | 'Tis solemn: yet it draws with power<br> |
| − | It speaks the language of an hour | + | And sweetness yet unknown:<br> |
| − | When earth's forever gone. | + | It speaks the language of an hour<br> |
| − | It soothes, yet solemnizes all! | + | When earth's forever gone.<br> |
| − | What yet of nature is, | + | It soothes, yet solemnizes all!<br> |
| − | Lies silent, though the heavenly call; | + | What yet of nature is,<br> |
| − | No earthly voice like His. | + | Lies silent, though the heavenly call;<br> |
| − | 'Tis He. Yes, yes; no other sound | + | No earthly voice like His.<br> |
| − | Could move my heart like this: | + | 'Tis He. Yes, yes; no other sound<br> |
| − | The voice of Him that earlier bound | + | Could move my heart like this:<br> |
| − | Through grace this heart to His. | + | The voice of Him that earlier bound<br> |
| − | In other accents now, 'tis true, | + | Through grace this heart to His.<br> |
| − | Than once my spirit woke, | + | In other accents now, 'tis true,<br> |
| − | Through life and peace, through which it grew | + | Than once my spirit woke,<br> |
| − | Under His gracious yoke. | + | Through life and peace, through which it grew<br> |
| − | Blest Lord, Thou speak'st, 'twas erst Thy voice | + | Under His gracious yoke.<br> |
| − | That led my heart to Thee — | + | Blest Lord, Thou speak'st, 'twas erst Thy voice<br> |
| − | That drew me to that better choice | + | That led my heart to Thee — <br> |
| − | Where grace has set me free! | + | That drew me to that better choice<br> |
| − | Then wouldst Thou that I should rejoice, | + | Where grace has set me free!<br> |
| − | And walk by faith below — | + | Then wouldst Thou that I should rejoice,<br> |
| − | Enough, that I had heard Thy voice, | + | And walk by faith below — <br> |
| − | And learnt Thy love's deep woe. | + | Enough, that I had heard Thy voice,<br> |
| − | Thy glory, Lord — this living waste | + | And learnt Thy love's deep woe.<br> |
| − | Thenceforth no rest can give: | + | Thy glory, Lord — this living waste<br> |
| − | My path was one with earnest haste, | + | Thenceforth no rest can give:<br> |
| − | Lord, in Thy rest to live. | + | My path was one with earnest haste,<br> |
| − | Yes! then 'twas faith — Thy Word: but now | + | Lord, in Thy rest to live.<br> |
| − | Thyself my soul draw'st nigh — | + | Yes! then 'twas faith — Thy Word: but now<br> |
| − | My soul with nearer thoughts to bow | + | Thyself my soul draw'st nigh — <br> |
| − | Of brighter worlds on high. | + | My soul with nearer thoughts to bow<br> |
| − | And oh! how all that eye could see | + | Of brighter worlds on high.<br> |
| − | To others now belongs! | + | And oh! how all that eye could see<br> |
| − | The eternal home's enough to me — | + | To others now belongs!<br> |
| − | My soul's eternal songs. | + | The eternal home's enough to me — <br> |
| − | For Thou art near: Thou call'st me now | + | My soul's eternal songs.<br> |
| − | In love I long have known, | + | For Thou art near: Thou call'st me now<br> |
| − | While waiting on Thy will below — | + | In love I long have known,<br> |
| − | Till Thou my hopes shouldst crown. | + | While waiting on Thy will below — <br> |
| − | And Thou wouldst have me soon with Thee; | + | Till Thou my hopes shouldst crown.<br> |
| − | Thou, Lord, my portion art: | + | And Thou wouldst have me soon with Thee;<br> |
| − | Thou hast revealed Thyself to me — | + | Thou, Lord, my portion art:<br> |
| − | Thy nature to my heart! | + | Thou hast revealed Thyself to me — <br> |
| − | My happiness, O Lord, with Thee | + | Thy nature to my heart!<br> |
| − | Is long laid up in store, | + | My happiness, O Lord, with Thee<br> |
| − | For that bless'd day when Thee I'd see. | + | Is long laid up in store,<br> |
| − | And conflict all be o'er. | + | For that bless'd day when Thee I'd see.<br> |
| − | Yes! love divine in Thee I know; | + | And conflict all be o'er.<br> |
| − | The Father's glories soon | + | Yes! love divine in Thee I know;<br> |
| − | Shall burst upon my ravished view — | + | The Father's glories soon<br> |
| − | Thyself my eternal crown! | + | Shall burst upon my ravished view — <br> |
| − | Thou makest me brighter hopes to prove, | + | Thyself my eternal crown!<br> |
| − | Because nearer Thou art; | + | Thou makest me brighter hopes to prove,<br> |
| − | With secrets of eternal love | + | Because nearer Thou art;<br> |
| − | Thou fillest my longing heart. | + | With secrets of eternal love<br> |
| − | How shall I leave Thee, Lord? | + | Thou fillest my longing heart.<br> |
| − | This joy is from Thyself: it is | + | How shall I leave Thee, Lord?<br> |
| − | My brightest hope without alloy, | + | This joy is from Thyself: it is<br> |
| − | My pure, eternal bliss. | + | My brightest hope without alloy,<br> |
| − | With Thee, O Lord, I all things have, — | + | My pure, eternal bliss.<br> |
| − | Unclouded joy divine | + | With Thee, O Lord, I all things have, — <br> |
| − | In Thee, who first these "all things" gave | + | Unclouded joy divine<br> |
| − | Forever to be mine. | + | In Thee, who first these "all things" gave<br> |
| − | Yet I will wait, in labour still | + | Forever to be mine.<br> |
| − | In Thy blest service here: | + | Yet I will wait, in labour still<br> |
| − | What Thou hast given me to fulfil | + | In Thy blest service here:<br> |
| − | Thy will — to me is dear! | + | What Thou hast given me to fulfil<br> |
| − | I well can wait! Thou waitest yet, | + | Thy will — to me is dear!<br> |
| − | The word of that dread hour, | + | I well can wait! Thou waitest yet,<br> |
| − | Which shall Thy foes forever set | + | The word of that dread hour,<br> |
| − | As footstools of Thy power. | + | Which shall Thy foes forever set<br> |
| − | Yet, Lord! were once Thy will fulfilled, | + | As footstools of Thy power.<br> |
| − | How better far with Thee, | + | Yet, Lord! were once Thy will fulfilled,<br> |
| − | With Thee, my joy, my strength, my shield, | + | How better far with Thee,<br> |
| − | In cloudless light to be? | + | With Thee, my joy, my strength, my shield,<br> |
| − | O endless joy! how shall my heart | + | In cloudless light to be?<br> |
| − | Thy riches all unfold: | + | O endless joy! how shall my heart <br> |
| − | Or tell the grace that gave me part, | + | Thy riches all unfold:<br> |
| − | In bliss no tongue hath told? | + | Or tell the grace that gave me part, <br> |
| − | Lord! Let me wait for Thee alone: | + | In bliss no tongue hath told?<br> |
| − | My life be only this — | + | Lord! Let me wait for Thee alone:<br> |
| − | To serve Thee here on earth, unknown; | + | My life be only this —<br> |
| − | Then share Thy heavenly bliss. | + | To serve Thee here on earth, unknown; <br> |
| + | Then share Thy heavenly bliss.<br> | ||
'''Back to [[Abraham]]''' | '''Back to [[Abraham]]''' | ||
Latest revision as of 12:49, 11 September 2011
Back to Abraham
Genesis 11: 27-30
To understand and profit by the history of Abraham it is necessary to realize the character of the world in which he lived, and from which he was called.
The Background of His Life The Apostle Peter refers to the time before the flood as "the world that then was." The Apostle Paul speaks of "this present evil world" (Gal. 1: 4); and finally, he speaks of "the world to come" — "the Millennial world" (Heb. 2: 5). There is, then, the world that then was, the world that now is, and the world to come.
The world before the flood was ruined at the fall, and became utterly lawless. For sixteen hundred and fifty years God bore with the increasing wickedness of men, until the whole world having become corrupt before God and filled with violence, judgment fell and "the world that then was, being overflowed with water, perished" (2 Peter 3: 6).
After the flood the world that now is had its commencement. It was marked by entirely new elements. Government was introduced so that, in the mercy of God, wickedness should not go unpunished. Man was made responsible to curb evil by exercising judgment on the wicked. Noah was told, "whoso sheddeth man's blood, by man shall his blood be shed." But as man had failed in innocence and ruined the world before the flood, so man failed in government and ruined the present world. As ever, when man is set in responsibility, he fails, and that from the outset. Noah, who was set to govern, fails to govern himself. He gets drunk and is mocked by his son. In the main these things, alas, have ever marked the government of the world. Those put in authority fail to govern, and those in opposition mock at their failure. Moreover, we see that, as time passes, men misuse government to exalt themselves, and act in independence of God. They say, "Let us build us a city . . . and let us make us a name." Finally the world became apostate and fell into idolatry, for we read, "Thus saith the Lord God of Israel, Your fathers dwelt on the other side of the river [Euphrates] in the old time, even Terah, the father of Abraham, the father of Nahor: and they served other gods " (Joshua 24: 2).
As a restraint upon man's evil, the world was separated into different families, with distinct nationalities, and divers tongues.
Such then, was the commencement, and such the character of the present evil world which is fast ripening for judgment. A world in which government is constituted by God, but ruined in the hands of men, who act independently of God, exalt themselves and finally apostatize from God, falling into idolatry.
The Turning Point in His Life
For over four hundred years God bore with this world and then the God of glory appears to a man on earth and commences to act on an entirely new principle — that of the sovereign call of God. It does not set aside the government of the world; it makes no suggestion as to improving or reforming the world, or correcting its evil. It leaves the world just as it is, but it asserts God's paramount claim upon an individual, who is elected in sovereign grace, and called out of the world. We cannot but realize the importance of this great truth, when we see from the New Testament that it is still the principle on which God is acting today. The Church is entirely composed of individuals that are called by grace. The Apostle Paul clearly states that God has not only "saved us" but also "called us"; and that this calling is "an holy calling . . . according to His own purpose" (2 Tim. 1: 9). Again, in his epistle to the Romans we are reminded that believers are "the called according to His purpose" (Rom. 8: 28). So in writing to the Hebrew believers, the Apostle appeals to them as "partakers of the heavenly calling" (Heb. 3 :1). The Apostle Peter tells us we are "called . . . out of darkness into His marvellous light," and, he adds, "the God of all grace . . . hath called us unto His eternal glory" (1 Peter 2: 9; 1 Peter 5: 10).
It is clear then that believers are not only "saved" but "called." Naturally the first concern of an anxious soul is, like the jailer of old, "What must I do to be saved?" Having found salvation through faith in Christ and His finished work, we are too often content to rest in the knowledge that our sins are forgiven and that we are sheltered from judgment and saved from hell. We are slow to see that the same gospel that brings the good news of salvation from judgment proclaims the call of God to the glory of Christ. The Apostle can not only say to the Thessalonian believers that "God hath from the beginning chosen you to salvation," but immediately adds that "He called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ" (2 Thess. 2: 13, 14).
These different passages clearly show that if God calls us it is because He has a purpose in His heart which He desires to gratify. Moreover we learn that the "call" involves that we are called out of one world lying in darkness, or ignorance of God, to come into the marvellous light of all that God has purposed for Christ in another world. Further, if we are called to heaven, it is that we may obtain the glory of our Lord Jesus Christ. The prize of the calling on high is to be with Christ and like Christ.
Our Interest in His Life
These then are some of the blessed truths that are connected with the call of God and illustrated in the life of Abraham. The practical importance of the story of Abraham's life lies in the fact that this great truth of the calling of God is brought before us, not by a doctrinal statement, but as exhibited in the life of a man of like passions with ourselves, and therefore in a way that the simplest can understand.
What powerful, mighty Voice, so near,
Calls me from earth apart —
Reaches with tones so still, so clear,
From th'unseen world my heart?
'Tis solemn: yet it draws with power
And sweetness yet unknown:
It speaks the language of an hour
When earth's forever gone.
It soothes, yet solemnizes all!
What yet of nature is,
Lies silent, though the heavenly call;
No earthly voice like His.
'Tis He. Yes, yes; no other sound
Could move my heart like this:
The voice of Him that earlier bound
Through grace this heart to His.
In other accents now, 'tis true,
Than once my spirit woke,
Through life and peace, through which it grew
Under His gracious yoke.
Blest Lord, Thou speak'st, 'twas erst Thy voice
That led my heart to Thee —
That drew me to that better choice
Where grace has set me free!
Then wouldst Thou that I should rejoice,
And walk by faith below —
Enough, that I had heard Thy voice,
And learnt Thy love's deep woe.
Thy glory, Lord — this living waste
Thenceforth no rest can give:
My path was one with earnest haste,
Lord, in Thy rest to live.
Yes! then 'twas faith — Thy Word: but now
Thyself my soul draw'st nigh —
My soul with nearer thoughts to bow
Of brighter worlds on high.
And oh! how all that eye could see
To others now belongs!
The eternal home's enough to me —
My soul's eternal songs.
For Thou art near: Thou call'st me now
In love I long have known,
While waiting on Thy will below —
Till Thou my hopes shouldst crown.
And Thou wouldst have me soon with Thee;
Thou, Lord, my portion art:
Thou hast revealed Thyself to me —
Thy nature to my heart!
My happiness, O Lord, with Thee
Is long laid up in store,
For that bless'd day when Thee I'd see.
And conflict all be o'er.
Yes! love divine in Thee I know;
The Father's glories soon
Shall burst upon my ravished view —
Thyself my eternal crown!
Thou makest me brighter hopes to prove,
Because nearer Thou art;
With secrets of eternal love
Thou fillest my longing heart.
How shall I leave Thee, Lord?
This joy is from Thyself: it is
My brightest hope without alloy,
My pure, eternal bliss.
With Thee, O Lord, I all things have, —
Unclouded joy divine
In Thee, who first these "all things" gave
Forever to be mine.
Yet I will wait, in labour still
In Thy blest service here:
What Thou hast given me to fulfil
Thy will — to me is dear!
I well can wait! Thou waitest yet,
The word of that dread hour,
Which shall Thy foes forever set
As footstools of Thy power.
Yet, Lord! were once Thy will fulfilled,
How better far with Thee,
With Thee, my joy, my strength, my shield,
In cloudless light to be?
O endless joy! how shall my heart
Thy riches all unfold:
Or tell the grace that gave me part,
In bliss no tongue hath told?
Lord! Let me wait for Thee alone:
My life be only this —
To serve Thee here on earth, unknown;
Then share Thy heavenly bliss.
Back to Abraham