The entire of Israel's history is summed up in those two figures, the "furnace" and the "lamp." The former presents to us those periods of their history in which they were brought into suffering and trial; such, for example, as the long period of Egyptian bondage, their subjection to the kings of Canaan, the Babylonish captivity, their present dispersed and degraded condition. During all these periods they may be considered as passing through the smoking furnace. (See Deut. iv. 20; 1 Kings viii. 51; Isaiah xlviii. 10.)
Then, in the burning lamp, we have those points in Israel's eventful history at which Jehovah graciously appeared for their relief, such as their deliverance from Egypt, by the hand of Moses; their deliverance from under the power of the kings of Canaan, by the ministry of the various judges; their return from Babylon, by the decree of Cyrus; and their final deliverance, when Christ shall appear in his glory. The inheritance must be reached through the furnace; and the darker the smoke of the furnace, the brighter and more cheering will be the lamp of God's salvation.
Nor is this principle confined merely to the people of God as a whole; it applies just as fully to individuals. All who have ever reached a position of eminence as servants, have endured the furnace before they enjoyed the lamp. "An horror of great darkness" passed across the spirit of Abraham. Jacob had to endure twenty-one years of sore hardship, in the house of Laban. Joseph found his furnace of affliction in the dungeons of Egypt. Moses spent forty years in the desert. Thus it must be with all God's servants. They must be "tried" first, that, being found "faithful," they may be "put into the ministry." God's principle, in reference to those who serve him, is expressed in those words of St. Paul, "not a novice, lest being lifted up with pride, he fall into the condemnation of the devil." (1 Tim. iii. 6.)
It is one thing to be a child of God; it is quite another to be a servant of Christ. I may love my child very much, yet, if I set him to work in my garden, he may do more harm than good. Why? Is it because he is not a dear child? No; but because he is not a practised servant. This makes all the difference. Relationship and office are distinct things. Not one of the Queen's children is at present capable of being her prime minister. It is not that all God's children have not something to do, something to suffer, something to learn. Undoubtedly they have; yet it ever holds good that public service and private discipline are intimately connected in the ways of God. One who comes forward much in public will need that chastened spirit, that matured judgment, that subdued and mortified mind, that broken will, that mellow tone, which are the sure and beautiful result of God's secret discipline; and it will generally be found that those who take a prominent place without more or less of the above moral qualifications, will sooner or later break down.
Lord Jesus, keep thy feeble servants very near unto thine own most blessed person, and in the hollow of thine hand!
CHAPTER XVI.
Here we find unbelief casting its dark shadow across the spirit of Abraham, and again turning him aside for a season from the path of simple, happy confidence in God. "And Sarai said unto Abram, Behold the Lord hath restrained me from bearing." These words bespeak the usual impatience of unbelief; and Abram should have treated them accordingly, and waited patiently on the Lord for the accomplishment of his gracious promise. The poor heart naturally prefers any thing to the attitude of waiting. It will turn to any expedient, any scheme, any resource, rather than be kept in that posture. It is one thing to believe a promise at the first, and quite another thing to wait quietly for the accomplishment thereof. We can see this distinction constantly exemplified in a child. If I promise my child any thing, he has no idea of doubting my word; but yet, I can detect the greatest possible restlessness and impatience in reference to the time and manner of accomplishment. And cannot the wisest sage find a true mirror in which to see himself reflected in the conduct of a child? Truly so. Abraham exhibits faith, in Chapter xv. and yet he fails in patience in Chapter xvi. Hence the force and beauty of the apostle's word, in Hebrews vi. "followers of them who through faith and patience inherit the promises." God makes a promise: faith believes it; hope anticipates it; patience waits quietly for it.
There is such a thing in the commercial world as "the present worth" of a bill or promissory note; for if men are called upon to wait for their money, they must be paid for waiting. Now, in faith's world, there is such a thing as the present worth of God's promise; and the scale by which that worth is regulated is the heart's experimental knowledge of God; for according to my estimate of God, will be my estimate of his promise; and moreover, the subdued and patient spirit finds its rich and full reward in waiting upon him for the accomplishment of all that he has promised.
However, as to Sarah, the real amount of her word to Abraham is this, "The Lord has failed me; it may be, my Egyptian maid will prove a resource for me." Any thing but God for a heart under the influence of unbelief. It is often truly marvellous to observe the trifles to which we will betake ourselves when once we have lost the sense of God's nearness, his infallible faithfulness, and unfailing sufficiency. We lose that calm and well-balanced condition of soul so essential to the proper testimony of the man of faith; and, just like other people, betake ourselves to any or every expedient, in order to reach the wished-for end, and call that "a laudable use of means."