Adam in innocency was a man of the earth. He had to enjoy it, knowing it all as his, but knowing nothing as his beside. But when he was sent out of Eden, he became a stranger in the earth. He received no commission to improve or furnish it. He had simply to till the ground for a living, and the translation of Enoch tells us, that the destiny and inheritance of that earliest household of God was heavenly.[9]
In Noah, however, in process of time, the purpose of God is different. Noah is a man of the earth again. He leaves the ark in a character very different from that in which Adam had left the garden. Noah left the ark under commission to keep the world in order, as judge and ruler. It was not strangership on it, but citizenship in it, and government of it, that was now again the divine thought. But a second apostasy was witnessed in the midst of Noah's descendants. In process of time, they affected independency in the earth, casting off the fear of God, and seeking to do for themselves without Him, as Adam had (seeking to be as God) in the garden of old.
Abraham, upon all this, finds grace in the eyes of the Lord. He is called out from this apostate scene; and, as we might expect, from this alternate telling of heavenly and earthly mysteries, after Noah the man of the earth, Abraham is called to be a heavenly man.
The Lord said to him, "Get thee out of thy country, and from thy kindred, and from thy father's house." This was the character of the call of Abraham. It was not a call from moral pollution, or from idolatry, or the like; it was a call from the associations of nature and of the earth. There were idols to be left, I doubt not. See Joshua xxiv. 2, 3. But it was not the leaving of them that constituted the nature of the call. Yet Abraham, touching the earth, was to be like Adam outside the garden. He leaves Ur of the Chaldees, as Adam left Eden. He received no commission to cultivate the land of Canaan for the Lord, or to conquer and govern the people there. The arrangements of the world were left just as they were. Abraham had nothing to say to the nations through which he passed on his way to Canaan; and when he reached that land, he found the Canaanite there, and there he left him as he found him.
Government had been set up in Noah, and nations had been organized; as natural relationships had been instituted at the beginning, or in Adam. But Abraham is called from all this. God Himself is received by faith; and the things of nature which Adam might have conveyed to him, or the things of government which Noah might have secured to him, are left behind.[10]
In our patriarch, then, we see the election and the call of God. He was of the corrupt, departed family of man, without a single claim on God. But sovereign grace (in the virtue of which all the redeemed, according to eternal counsel, stand) had made him its object; and under such grace he is, in due time, manifested as a chosen one, and is called of God to be a heavenly stranger in the world. Scripture speaks of him as the father of all them that believe. Rom. iv. We may, therefore, expect to find the life of faith exhibited in him; and so we do find it, as this little book designs to show.
But in this "life of faith" we do not merely look for the principle of dependence on God, or of confidence in Him, though that may be the thought immediately suggested by such words. It signifies much more. It is a life of large and various energies; for according to God, or Scripture, faith is that principle in the soul which not only trusts Him and believes Him; it is also that which apprehends His way, acts in concert with His principles and purposes, receives His promises, enjoys His favour, does His bidding, looks for His kingdom, in His strength gains victories, and by His light walks in light; and thus it is ever, though variously, exhibiting a life according to Him, or formed by communion with Him.
All this is strongly marked for our observation.
Heb. xi. shows us all this--the life of faith in its vast diversity of exercise and action. Accordingly, we shall find, in the life of Abraham, occasions where confidence in God was the virtue exercised; occasions, too, where strength was put forth and conflict endured; and again, where surrender of rights and submission to wrongs were the virtues. And the life of faith is beautiful in its variety; for this variety is but the changeful glowing of the same mind, the mind of Christ, in the saint.
But again. We are not to understand that we get nothing else than this light and power of faith in the believer or saint. Perfectness in this variety of the life of faith is not to be found save in Him who is set before us as "the Author and Finisher of faith," and whose way, from beginning to end, and in every incident of it, was the great exemplar of this life in full unsullied brightness. Still, however, the life of Abraham, or of David, or of Joseph, or of Paul, is to be called the life of faith; for it was the life of those in whom that principle was, though betraying again and again, and that too in different ways, the pravity of nature, the workings of unbelief, and the counsels of a heart prone to converse with flesh and blood, and to take the way of a revolted world.