Sketches of Scripture Characters
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Sketches of Scripture Characters*
Under this title it is intended to present, in a continued series, some brief remarks on the various individuals noticed in scripture as having intercourse with God, and under the gracious dealings of His hand.
It is not intended, however, to notice these individuals so much in any typical character, or in relation to any offices they may have sustained, as to trace them in the individuality of their exercises and experience, and the molding of their characters as the result of their intercourse with God. This, if rightly pursued, may become the means of the deepest instruction and profit to our souls, while, at the same time, it opens a pathway of profoundest interest in connection with the perfect and living ways of the Lord.
In human biography, or the recorded experience of holy men, there is always this defect, that the estimate of the character of divine intercourse, and of its effects upon the soul, is necessarily imperfect. Intercourse with the Lord may indeed have been true and real, and the effects of His dealings with the soul marked and manifest; still there are a thousand mists and prejudices, in the judging and recording mind, which may operate to hinder their faithful transcription for the contemplation and benefit of others. But here all is unerringly marked. And if the records are brief, there is nothing aside from the purpose; nothing either in excess or defect when viewed in the light in which they were dictated by the Holy Spirit and left for our instruction.
There may be a danger, it is true, of giving to even these records the poor coloring of human thoughts, and the only preservation from this is the sense of the Lord's presence in the soul and the remembrance that they are His recorded ways that we seek to investigate, though they are unfolded in His dealings with men of like passions with ourselves. The result of this will be the wholesome determination that where divine light ceases the imagination shall be refused the rein.
Sketches of Scripture Characters: Abel
Abel's history cannot be taken up altogether apart, since it is designedly presented to us in scripture in opposition to Cain's in its principles, and fruits, and final results. In the two there is a contrasted exhibition of righteousness and iniquity, and their correspondent fates in the world, now under the power of sin. This is the more striking as it occurs in the first two individuals of the human race which were born after the fall. But, as to the springs of life and action, it may be said that Abel's history and Cain's stretch on to the end, and characterize the two families which divide the world. They present also the irreversible opposition of righteousness and sin, and lay open the sources of the one and of the other in faith and unbelief.
Faith is the recorded characteristic of Abel's history, which, after sin had come in, was the only possible link of connection with God, the only possible ground of acceptance and pathway of restoration to His favor. For what does the fall present, according to the truth of God's character and word, in regard to man's original position in innocence and on the grounds of nature? Is it not this-expulsion from Eden-sin which God will not associate himself with-and death? And who that believes this but must either sink in hopeless despair when looking at himself, or find his hope and confidence in looking upward to the restoring power and grace of God?
But fallen man is a proud being-proud under any circumstances-and likes not to surrender the position that once was his, but which sin has forfeited. The fall that cast him down from his innocence has not quenched his ambition; and he would seek to maintain his place before God on grounds that involve the entire setting aside of His judgment of sin, and the utter subversion of His moral character as judge.
Cain's ground of approach to God is an example of this. For, with all that had so recently taken place in Eden, and with the consequences of the fall daily before his eyes, he nevertheless rushes into God's presence, and there seeks to be accepted, as if there had been no fall, no sin, no penalty of death as God's judgment of sin! He comes without faith, without confession, without blood-shedding, without a sacrifice to mark his subjection to death, without a single recognition of God's judgment of sin or a thought that " He is of purer eyes than to behold iniquity;" and yet he hopes to be accepted! But every man who seeks to have to do with God on any ground but that of the sacrifice of Christ, of which Abel's was a type, but copies the example of Cain, only under the aggravating circumstances of increased light and testimony from God. When death is not owned as God's judgment of sin, any expectation of restoration to His favor is only based upon the vain hope that God will falsify His word and that He will recede from the solemn judgment He has declared. For if I own that my life is forfeited under the just judgment of God for sin, it is plain that all hope in myself is forever gone, and I am cast in faith on the death of Christ, by which sin's penalty has in grace been met.
But what in truth does Cain seek in coming with his bloodless offering before the Lord? Does he seek, and long, for restored intercourse with God because His favor is delighted in? Not in the least. He is satisfied with his position in a world of sin, and if he may but be allowed to enjoy the fruits of his toil, all that he seeks in intercourse with God is that he may obtain the divine sanction to his thoughts of himself, and thus silence the accusations of conscience and dissipate his fears.
And what does man's religion always seek? Not communion with God; not subjection to His word and will; not the sense of His light and favor to Cheer the soul in a world of evil while looking onward, beyond the world and death, to an eternal dwelling in His presence! No: but it would pursue its own course in the world, without a thought in common with God, as to the world's condition, or man's estate before Him, and then by some sacrifices, or services, or fruits of nature, would bind Him over to an approval of the worshipper's condition, and character, and aims. It would make self and not God its end, and then blindly seek to attach to its self-deceivings the sanction of—God's approval and name!
Abel; on the contrary, by faith reads in the light of God's thoughts the sad history of the fall. He forgets neither his sin nor its penalty; but in his offering he puts death between himself and God, as the just judgment of sin. But death thus owned feeds his hopes, and the divine acceptance of his person and gifts takes the place of every earthly tie and every spring of earthly blessing. For Abel is not here presented to us as a sinner seeking for pardon, but as a believer in intercourse with God, and his offering is the embodiment of his faith, as Cain's is of his unbelief. "The Lord had respect unto Abel and to His offering. But unto Cain and to his offering he had not respect." Each brought his character as well as his offering before the Lord; and Abel "obtained witness that he was righteous," which was the formal reception of man back again into the place of divine favor. "God testified of his gifts, and by it be being dead yet speaketh." It was this revelation to his soul that formed his character as a witness for righteousness in the presence of the evil and hostility of the world, which is provoked by it: for Cain's spirit is the spirit of the world.
The ground of righteousness before God, which Abel's faith lays hold of, is plain; but there is, further, the life of practical righteousness, which results from the faith that allies with God and brings into happy subjection to His will.
It was the blood of "righteous Abel" that Cain shed; and not merely of accepted Abel. For God in his person had raised a living testimony to righteousness in the world, where sin has its course, in the harmony of Abel's spirit with His own character, who is "the righteous Lord that loveth righteousness." And it was tills, we are told, that provoked Cain's hatred of his brother and his murder. For the scripture says, " Cain was of that wicked one who slew his brother. And wherefore slew he him? Because his own works were evil and his brother's righteous." Faith wrought in Abel separation from nature's path, or the world's course (in principle) in the power of divine approval; and this awakens the hostility of the world, so that he meets death not as the consequence of sin, but as a witness for righteousness. His death becomes a sacrifice to righteousness, as his life was a life of faith, a life of hope in God as the God of resurrection, as well as the vindicator of righteousness which now had no place on earth.
Abel is, in this respect, a type of Christ, as suffering for righteousness, as Cain is a type of the world in crucifying Christ. But "the blood of sprinkling," through God's love in the gift of Christ, "speaketh better things than that of Abel."
Abel's earthly occupation and pursuits were also in accordance with his heavenly character and hopes; for we may speak of his heavenly character in contrast with Cain's, who had his home and interests on earth. " Abel was a keeper of sheep, but Cain was a tiller of the ground." Both were lawful occupations; and the culture of the ground had now become, in a sense, necessary to man, who had no longer his home in paradise. But the eye of faith in Abel, looks upon the earth as the scene of the curse; and no results which labor may win by the cultivation of the reluctant soil, can take from his mind the thought that the very necessity for toil came in with the incoming of sin. In Eden and in a state of innocence, labor and the sweat of the brow had no place. Abel wanders with his flock, and his earthly necessities are met by that which is nourished by the dews and rain from heaven, and not by his laborious toil. He goes from place to place, as the pasturage of his flock demands—a wanderer in the world, having no immovable property to encumber him, or laborious improvements to attach him to an embellished home on earth. Cain tills the ground, as a settler in the world; and his toil, when rewarded with increase, brings no token to his mind of the presence of sin. The sweat of his brow to him is but the effect of honorable toil, and the fruits which his industry raises, are in his estimation, a token of the divine favor and blessing. This may seem a fatuity in Cain, almost beyond the power of conception; but it must be remembered that though the penalty of death had been pronounced upon Adam's sin, Adam still lived. And unbelief, which would credit the declaration, "thou shalt not surely die," might easily persuade itself that while the sinner lived there was no proof that the penalty incurred would ever be exacted. And we know who has said, "Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil."
But restored intercourse with God is Abel's power to judge of things around him, as it meets also the longing desires of his renewed spirit. For communion with God produces a double effect upon the character; it conforms to God in the love of holiness, and separates from the world which is in contrariety to Him, and governed by principles altogether at variance with those which He approves. Faith no more surely connects the soul with God, and gives discernment of His mind, than it forces into a path in direct opposition to the world.
Abel the righteous is cut off from the earth, and leaves neither name nor posterity there; for his record is on high. But to Cain is given a history of worldly exploits, and a distinguished posterity-for unbelief and unrighteousness have their natural descent; but faith and righteousness are not found apart from their object and their source. Evil sustains and propagates itself, and has dominion in the earth; but righteousness is only found as sustained by Him who is its spring, while its home is above, and its hope in the " glory that fadeth not away.
Sketches of Scripture Characters: Enoch
Abel, the example of righteousness and of its fate in this world, we have seen cut off by the hand of violence, while Cain the murderer, " who was of that wicked one and slew his brother," lived on and became the progenitor of a race distinguished by all the characteristics and aims of the men of this world. They were " the men of the world, who have their portion in this life;" the "men of progress" of their day. And accordingly they are celebrated for their energy in the building of cities, and the arts and embellishments of life have their birth-place amongst them. But faith looks to the future and unseen world, and expects the triumph of righteousness here only as the result of the judgment of the wicked who have corrupted the earth. Hence the posterity of Seth are marked only by the principle of their separation from the apostasy of Cain and his family. (" Then began men to call on the name of the Lord," or to call themselves by the name of the Lord.) And besides this testimony, their history is only a record that they lived their days on earth, and died, leaving no monuments of their fame or traces of their greatness on the earth. Their "record was on high."
Enoch, " the seventh from Adam," was of this family, and is distinguished by his separation unto God, and by his testimony of the coming of the Lord to judge the wicked of the earth, and by the victory over death which closed his walk with God on earth and was the crowning triumph of his faith. "Enoch walked with God; and he was not; for God took him." "By faith Enoch was translated that he should not see death; and was not found, because God had translated him; for before his translation he had this testimony, that he pleased God."
Adam, as the result of his sin, was driven out from the presence of the Lord; Cain in his worldly-mindedness voluntarily left that presence; but Enoch's record is, that he walked with God-not in a paradise as Adam, but in the midst of the increasing evil of the world and in the common everyday circumstances of ordinary life. He walked with God on earth, and God took him to dwell with himself in heaven. Blessed and triumphant issue of a life of faith and of a separated walk with God!
One effect of Enoch's walk with God is seen in his being made the depository of His counsels, as Abraham also was in a later day. " The Lord said, Shall I hide from Abraham that thing which I do?" But Lot, who was indeed delivered from the judgment of Sodom, which was revealed to Abraham and awakened in him the spirit of intercession, was not near enough to the Lord to receive his communications-those blessed pledges of His confidence as well as tokens of His condescension and grace. Enoch testified of the coming of the Lord, and of the judgment it would bring upon the wickedness by which he was surrounded, and from which, in spirit and conduct, he was separated by the power of faith that associated him in his walk with Him, concerning whose coming and judgment he witnessed. Though, doubtless, the flood was the immediate and proximate judgment on which his testimony bore, the Spirit of the Lord shows it reached beyond this to the Lord's coming with His saints to judge that evil and apostasy at the close of the present dispensation, of which the epistle of Jude so solemnly speaks. Unlike Noah, whose faith carried him through the judgment of the old world, Enoch's faith rested in the hope of translation from the scene of evil on which the judgment was about to fall. He sees the judgment coming, and warns of its approach, saying, " Behold the Lord cometh with ten thousands of his saints to execute judgment," &c.; but the rest of his own heart is found in a daily walk with God, in moral separation from all that was bringing on the judgment, and in the certain hope of being with God when it was executed.
So conversant are we with corruption and decay, and all the consequences of sin, that there is something wonderful in the thought of being taken, without the intervention of death, in our own persons, and living, from the scenes of this world, into the presence of God in that world where He manifests Himself apart from all evil in the goodness of His own eternal nature. But this is the very hope-and form of its accomplishment-which is set before us in the reception of the gospel. We are converted to wait for God's Son from heaven. "We shall not all sleep." "We which are alive and remain shall be caught up to meet the Lord in the air, and so shall we ever be with the Lord." Perfect is that victory which Christ the Lord of life has gained over death, so that He can say, " I am the resurrection and the life; he that believeth in me, though he were dead, yet shall he live; and whosoever liveth and believeth on me shall never die." Still, to be effective in the soul, Enoch's hope must be coupled with Enoch's walk. Who can question that the practical effect of those words, "so shall we ever be with the Lord," is neutralized too often in the heart, by the lack of those affections toward the Lord, and of that confidence in Him which are alone awakened by an habitual walk with Him? How can the heart long for the presence of God in heaven that is not at home in His presence habitually through grace on earth?
But there are two things which are essential to a walk with God; (for I am supposing that the heart is established with grace:) a knowledge of His character and will as revealed to faith, and an apprehension according to the judgment of God of the moral character of the scene around. If I am to " walk with God," I must have a heart at rest in His presence through grace, and also affections and desires which can find their satisfaction in the known and apprehended character of God-a heart that can delight in the contemplation of His goodness, and that can take pleasure in intercourse with Him as the eternal portion of the soul. Then also there is the reflective influence of this walk with God in the soul's moral judgment of things. " If we say that we have fellowship with Him and walk in darkness, we lie and do not the truth." "All that is in the world, the lust of the flesh, and the lust of the eye, and the pride of life, is not of the Father, but is of the world." Consequently a walk with God necessitates a separation in heart and spirit from the course of this world. The action of divine grace which puts the soul in relationship with God at first, is characterized as a deliverance from this present evil world, according to the will of God and our Father; (Gal. 1:4;) or, in the words of Christ, " I have chosen you out of the world," (John 15:19,) and never can the subsequent walk with God, in the scene from which grace has delivered us, be in contradiction to this fundamental principle. And surely nothing can be more interesting than to see a man surrounded by evil and corruption, and in the midst of the trials and difficulties of common every-day life, with his heart so raised above everything around him, as to show that his resources are in God Himself, and his whole spirit, and conduct, and ways, molded and regulated by his walk with God, and by a reference to His will. For we must remember that in this testimony concerning Enoch and his faith, it was not that his person and worship were accepted, as in the case of Abel, but that his walk was sanctified and molded according to the perfect will of God. " For before his translation he had this testimony that he pleased God." His faith was not exercised merely with regard to the exigencies and circumstances of this life-in which lower walk of faith, alas! so many fail-but in raising his soul above these circumstances so as to be able to walk in harmony of spirit with God. And yet, on the other hand, there is the simple record of his earthly associations, in his having had sons and daughters, that we might not fail to see the one side and the other of our walk in this world with God. And it is observable that the declaration in Heb. 11:5, that Enoch, " before his translation, had this testimony that he pleased God," gives occasion to the statement, "But without faith it is impossible to please him: for he that cometh unto God must believe that he is, and that he is a rewarder of them that diligently seek him." Or, in other words, the faith which leads to a walk with God is not conversant with abstract truths, but with God Himself; and it leaves not the soul at a distance from God, but brings into living, habitual contact with His infinite goodness, so that His being, and character, and moral dealings, are living and eternal realities.