Genesis

THE young believer’s life is soon tested, especially after seasons of communion (see 2Ch 32:1 and 2Ch 31:20-21, R.V.). It was so with the Apostle Peter (Mat 16:17-23), and even with our Lord (Luk 3:22; Luk 6:1). We now see this great principle in the life of Abraham.

One of the frequent famines arose. As there was no artificial irrigation, Palestine necessarily depended on the annual rainfall and the heavy sea mist that came up from the Mediterranean at certain times of the year (the "dew" of the Old Testament).

This was a very real test to Abraham. Not withstanding the recent revelation of God with all its promises (Gen 12:7), there was actually a famine in the land of promise. Doubtless Abraham remembered the rich alluvial plains of Mesopotamia and Syria. Thus he was soon tested, and his faithfulness put to the proof. We are sometimes apt to identify the peace and calm of outward circumstances with the peace arising from a consciousness of the Divine presence. It was to make this distinction clear that Abraham was tested.

This journey is the first point of contact between Israel as represented in Abraham and Egypt. We well know the baneful influence exercised in later ages. The famine was, of course, the sole cause of Abraham’s journey, and in itself the most obvious and natural thing for him to do.

It was the natural thing for him to do; but then Abraham’s position was not merely natural, for he had supernatural relationships. The right way is not always the easiest, and the easiest is not always the right way. Difficulties do not necessarily indicate that we are out of the pathway of God’s will. It would certainly seem that Abraham was now thinking solely of the land and its famine, and forgetting God and His promises.

Abraham suggested that Sarai should say that she was his sister instead of his wife. This was a half-truth (cf. Gen 12:12). Verbally it was correct; but really it was a lie.

It is to be observed, too, that the proposal was clearly actuated by selfishness; there was no regard for Sarai, but only for his own safety. How strange this is! He had journeyed all the way from Ur of the Chaldees, and yet could not trust God with his wife or with his own life. How small great people can be! How weak strong men can be! How bad good people can be!

What Abraham anticipated came to pass; Sarai was taken into the King’s harem. Abraham’s very precaution led to Pharaoh’s action.

The patriarch’s life is thus saved, and gifts are showered upon him, doubtless as the recognized dowry on the marriage of his sister with Pharaoh.

Yet what must have been his thoughts as he was alone in his tent! He had gained his end, but at a very great cost to Sarai and himself. Thus Abraham fell at the point where he was supposed to be strongest his faith. So it was with Moses, the meek man (Num 20:10).

Serious illness came upon Pharaoh and his house, showing them clearly that some extraordinary meaning was in it. God could not allow His promises to

Abraham to be frustrated or His will unfulfilled. It was therefore necessary to save Abraham from himself and rescue Sarai.

We can picture Abraham’s surprise at Pharaoh’s expostulation. The Egyptians, with all their sins, seem to have laid great store by truth and abhorred all kinds of lying.

The King thereupon ordered Abraham to take her and go out of the land, Pharaoh’s servants being charged to see them both safely out of Egypt.

We can imagine Abraham’s feelings as the caravan slowly wended its way out of Egypt, and as he came back to the land of Canaan. Note the phrase at the beginning (Gen 13:3), and unto the place of the altar, which he had made there at the first (Gen 13:4), and called on the name of the Lord (Gen 13:4). We read of no such altar or prayer in Egypt. Abraham seems to have been out of communion there. Now, however, he does the only possible thing he returns to where he had been at the commencement; he came back to the true surrender and simple worship of his earliest days in Canaan.

Whenever we backslide there is nothing else to do but to come back by the old gateway of genuine repentance and simple faith (Psa 23:3; 1Jn 1:9).

1. A Believer’s false step.

Abraham went aside out of the path of God’s will; he was occupied with circumstances instead of with God. He only saw the famine, not the Divine faithfulness. He that trusteth in his own heart is a fool (Pro 28:26). "A crust with God is better than a feast without Him."

2. A Believer’s definite backsliding.

The possibilities of a true child of God wandering into sin and unfaithfulness are very clear from Scripture. This is one of the saddest and most mysterious facts of spiritual experience. In Abraham’s case it manifested itself first in fear due to forgetfulness of God, then in selfishness, and lastly in hypocrisy and deceit. There is nothing more solemn than the well-known fact that through sin a believer can be out of touch with God for a long time.

3. A Believer’s sad experience.

One part of this was the knowledge that his wrongdoing had brought ill effects on others. Both Sarai and Pharaoh’s house suffered through Abraham’s sin. Another element in his bitter cup was the plain rebuke from the heathen Pharaoh. We have truly touched the depths of spiritual unfaithfulness when a believer has to be openly rebuked by the ungodly.

4. A Believer’s only safeguard.

This preservative is twofold trust and truth every moment. Abraham was taught three lessons about God in relation to trust: (1) That God was essential to his every step, and that nothing can be done apart from Him (Joh 15:5); (2) that God was able notwithstanding the famine God could have provided for Abraham; (3) that God was faithful: He had not forgotten His promises to His servant (Gen 12:1-3). Thus Abraham came back with a deepened idea of God and a louder call for simple, absolute, continual trust.

He was also taught the lesson of truth. The child of God is to be straightforward in all his attitude, and to go straight forward in all his actions. The end does not justify the means, whatever men may say. Even though our objects may be perfectly right, our means to attain those objects must be without blemish. This has special application to methods of Church work, ideas of social status, aspects of family life, and objects of personal ambition. Not only must the end we seek be true, the means we use must also be true.