dred years of that time. Fourth, the nation whom Abram's descendants "served" God would "judge” (v. 14). Fifth, Abram's offspring were to come out of Egypt with "great substance" (v. 14), cf. Ps. 105:37. Sixth, Abram himself was to be spared these afflictions-he should die in peace and be buried in a good old age (v. 15). Seventh, in the "fourth generation" Abram's descendants would return again to Canaan (v. 16). We take it that our readers are sufficiently well acquainted with the book of Exodus to know how wonderfully this prophecy was fulfilled, but we would point out here how accurately the seventh item was realized. By comparing Exodus 6:16-26 we find that it was exactly in the "fourth generation" that the children of Israel left Egypt and returned to Canaan. In this particular example the first generation was Levi, the son of Jacob, who entered Egypt at the time his father and brethren did (Ex. 6:16). The second generation was Kohath (Ex. 6:16), who was a son of Levi. The third generation was Amran, son of Kohath (Ex. 6:18). And the fourth generation brings us to Moses and Aaron, who were the sons of Amram (Ex. 6:20), and these were the ones who led Israel out of Egypt!

"And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace and a burning lamp that passed between those pieces" (v. 17). Much is suggested here which we have to pass by. The "smoking furnace" and the "burning lamp" symbolized the two leading features of the history of Abram's descendants. For the "furnace" see Jeremiah 11: 3, 4, etc.; for the "burning lamp" see 2 Samuel 22:29; Psalm 119:105; Isaiah 62: 1, etc. Note a "smoking furnace and a burning lamp." Did not this teach Abram that in Israel's sufferings God would be with them; and that in all their afflictions, He would be afflicted, too?

"In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt, unto the great river, the river Euphrates" (v. 18). The covenant which God here made with Abram was based upon death, typically, the death of Christ. This covenant, based on sacrifice, was made by the Lord Himself; it concerned the land; and was absolutely unconditional. It has never yet been completely fulfilled. Note carefully its wording "Unto thy seed have I given this land." Con

trast these words with Genesis 13:15-"For all the land which thou seest to thee will I give it." But now a sacrifice had been offered, blood had been shed, the purchase price had been paid, and hence the change from "I will" to "I have.'

In these articles we are not attempting complete expositions. They are little more than "Notes"-"Gleanings"and our prime endeavor is to indicate some of the broad outlines of truth in the hope that our readers will be led to fill in the details by their own personal studies. In concluding this paper it deserves to be noted that Genesis 15 is a chapter in which quite a number of important terms and expressions occur for the first time. The following is not a complete list, but includes some of the more important examples. Here for the first time we find that notable expression, "The word of the Lord came unto" (v. 1). Here is the first reference to a "vision" (v. 1). Here for the first time we read the words "Fear not" (v. 1), which, with their equivalent, "Be not afraid," occur in Scriptures almost one hundred and eighty times. Here is the first mention of God as a "Shield" (v. 1). Here is the first occurrence of the Divine title "Adonai Jehovah"-Lord God (v. 2). Here for the first time we find the words "Believed," "counted" or reckoned, and "righteousness.' May writer and reader search the Scriptures daily and diligently so that each shall say, "I rejoice at Thy Word, as one that findeth great spoil" (Ps. 119:162).

21. ABRAHAM AND HAGAR

GENESIS 16

It is difficult to imagine a greater contrast than what is presented in our present chapter from the one reviewed in our last article. In Genesis 15 Abram is seen as the man of faith, in chapter 16 as the man of unbelief. In Genesis 15 he "believed in the Lord," in Genesis 16 he "hearkened to the voice of Sarai." There he walks after the Spirit, here he acts in the energy of the flesh. Sad inconsistency! But One could say, "I do always these things that please Him" (John 8:29).

"Now Sarai, Abram's wife, bare him no children; and she had a handmaid, an Egyptian, whose name was Hagar. And Sarai said unto Abram, Behold now, the Lord hath restrained me from bearing. I pray thee, go in unto my maid, it may be that I may obtain children by her" (Gen. 16:1, 2). In this suggestion of Sarai's we witness a fresh testing of Abram. Again and again our patriarch was tried -tried, may we not say, at every point. First, his faith had to overcome the ties of nature: God's call was for him to leave his country and his kindred. Then, shortly after he had actually arrived in Canaan, his faith was tried by stress of circumstances-there was a famine in the land. Next, he had to meet a trial respecting a brother: Abram feared that the friction between his herdsmen and the herdsmen of his nephew might lead to "strife" between brethren, and how he met this by his magnanimous offer to Lot we have already seen in an earlier chapter. Later, there was a testing of Abram's courage, as well as his love for his nephew. Lot had been captured by a powerful warrior, but Abram hastens to his rescue and delivers him. Subsequently, there was a testing of his cupidity. The King of Sodom offered to "reward" him for overcoming Chedorlaomer. And now he is tested by a suggestion from his wife. Would he take matters out of the hand of God and act in the energy of the flesh with reference to the obtaining of a son and heir. Thus, at six different points (to this stage in his history) was the character of Abram tested. We might summarize them thus: There was the trying of the fervor of his faith-did he love God more than home

and kindred. There was the trying of the sufficiency of his faith-was he looking to the living God to supply all his need, or was he depending on propitious circumstances? There was the trying of the humility of his faith-would he assert his "rights," or yield to Lot? There was the trying of the boldness of his faith-would he dare attempt the rescue of his nephew from the hands of a powerful warrior? There was the trying of the dignity of his faithwould he bemean himself by accepting honors from the King of Sodom? There was the trying of the patience of his faith-would he wait for God to fulfil His word in His own good time and way, or would he take matters into his own hand?

It is most instructive to note the setting of these various trials and temptations. Arrived in the land Abram was faced with a famine, and Egypt was at hand to lure the patriarch with its promise of relief from his anxiety. After his departure from Egypt and return to the path of God's will, the very next thing we read of is the strife between the herdsmen. Again: no sooner had Abram rescued Lot from his captors and been blessed by Melchizedek than he was tempted to dishonor God and bemean himself by a reward from the King of Sodom. And, immediately after Abram had received the wonderful revelation and promise of God recorded in Genesis 15, we read of this subtle temptation emanating from his wife.

It seems to be a general principle in the ways of God with His own to first bless and enrich and then to test the recipient. Elisha ardently, desired to receive Elijah's mantle. His wish was granted; and the next thing we read of him is the facing of Jordan-the mantle had to be used at once! Solomon prayed for wisdom, and his prayer was heard, and at once his gift was called into exercise by the case of the two mothers each claiming the living child as hers. Thus it was, too, with our blessed Lord; no sooner had the Holy Spirit descended upon Him in the form of a dove than we read, "And immediately the Spirit driveth Him into the wilderness" (Mark 1:12), where He was tempted of the devil. It is highly necessary for us to take the lesson to heart-it is when we have received some special mark of the Lord's favor, or immediately after we have enjoyed some unusual season of communion with him, that we need most to be on our guard!

The evil suggestion that Sari made to Abram was a testing of the patience of his faith. God had said to Abram, "I will make of thee a great nation, and I will bless thee and make thy name great" (Gen. 12:2). He had said, further, "Look now toward heaven, and tell the stars, if thou be able to number them; and He said unto him, So shall thy seed be" (15:5), yet ten years had passed since the first of these promises and still Abram was childless. When the Lord repeated His promise "Abram believed in the Lord" (15: 6), and now he was left to wait for the fulfillment of it. But waiting is just what the natural heart finds it so hard to endure. Rather than wait man prefers to take the management of his affairs into his own hands and use human expediencies to give effect to the Divine promise. It was thus with Jacob; the portion of the firstborn had been given to him and not to Esau, but instead of waiting for God to secure the inheritance for him, he sought to obtain it himself by his own dishonorable scheming. It was the same with Moses; God had declared that the descendants of Abram should be afflicted for 400 years in a strange country, and but 360 years had passed when Moses saw an Egyptian smiting a Hebrew, and taking matters into his own hands he smote and slew the Egyptian. It is one thing to "commit" our way unto the Lord, but it is quite another to trust also in Him," and wait till He brings it to pass.

"And Abram hearkened to the voice of Sarai” (v. 2). The father of mankind sinned by hearkening to his wife, and here the father of the faithful follows his example. These things are recorded for our learning. How often it is that a man's foes are those of his own household! How often those who are nearest to us by nature are snares and hindrances in the spiritual life! Hence, how deeply important to heed the Divine admonition and "Be not unequally yoked together."

"And Sarai, Abram's wife, took Hagar her maid, the Egyptian, after Abram had dwelt ten years in the land of Canaan, and gave her to her husband Abram to be his wife" (v. 3). Galatians 4: 22-26 is the inspired commentary upon the doctrinal principles involved in this act and in Abram's response to it. The dispensational significance of Abram's fall has often been expounded by others so that it is unnecessary for us to dwell upon it here at any length. In refusing to wait upon the Lord, and in summoning to his