Gave him none inheritance - Both Abraham and Jacob had small parcels of land in Canaan; but they had them by purchase, not by God's gift; for, as Abraham was obliged to buy a burying-place in Canaan, Genesis 23:3-18, it is obvious he had no inheritance there.
And he gave him none inheritance - Abraham led a wandering life; and this passage means that he did not himself receive a permanent possession or residence in that land. The only land which he owned was the field which he “purchased” of the children of Heth for a burial place, Deuteronomy 2:5.
Would give it to him - Genesis 13:15. Abraham did not himself possess all that land; and the promise is evidently equivalent to saying that it would be conferred on the family of Abraham, or the family of which he was the father, without affirming that “he” would himself personally possess it. It is true, however, that Abraham himself afterward dwelt many years in that land as his home, Genesis 15:2-3; Genesis 18:11-12. This is mentioned as a strong instance of his faith; “who against hope believed in hope,” Romans 4:18.
In choosing a home, God would have us consider, first of all, the moral and religious influences that will surround us and our families. We may be placed in trying positions, for many cannot have their surroundings what they would; and whenever duty calls us, God will enable us to stand uncorrupted, if we watch and pray, trusting in the grace of Christ. But we should not needlessly expose ourselves to influences that are unfavorable to the formation of Christian character. When we voluntarily place ourselves in an atmosphere of worldliness and unbelief, we displease God and drive holy angels from our homes. PP 169.1
Those who secure for their children worldly wealth and honor at the expense of their eternal interests, will find in the end that these advantages are a terrible loss. Like Lot, many see their children ruined, and barely save their own souls. Their lifework is lost; their life is a sad failure. Had they exercised true wisdom, their children might have had less of worldly prosperity, but they would have made sure of a title to the immortal inheritance. PP 169.2
The heritage that God has promised to His people is not in this world. Abraham had no possession in the earth, “no, not so much as to set his foot on.” Acts 7:5. He possessed great substance, and he used it to the glory of God and the good of his fellow men; but he did not look upon this world as his home. The Lord had called him to leave his idolatrous countrymen, with the promise of the land of Canaan as an everlasting possession; yet neither he nor his son nor his son's son received it. When Abraham desired a burial place for his dead, he had to buy it of the Canaanites. His sole possession in the Land of Promise was that rock-hewn tomb in the cave of Machpelah. PP 169.3
But the word of God had not failed; neither did it meet its final accomplishment in the occupation of Canaan by the Jewish people. “To Abraham and his seed were the promises made.” Galatians 3:16. Abraham himself was to share the inheritance. The fulfillment of God's promise may seem to be long delayed—for “one day is with the Lord as a thousand years, and a thousand years as one day” (2 Peter 3:8); it may appear to tarry; but at the appointed time “it will surely come, it will not tarry.” Habakkuk 2:3. The gift to Abraham and his seed included not merely the land of Canaan, but the whole earth. So says the apostle, “The promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.” Romans 4:13. And the Bible plainly teaches that the promises made to Abraham are to be fulfilled through Christ. All that are Christ's are “Abraham's seed, and heirs according to the promise”—heirs to “an inheritance incorruptible, and undefiled, and that fadeth not away”—the earth freed from the curse of sin. Galatians 3:29; 1 Peter 1:4. For “the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High;” and “the meek shall inherit the earth; and shall delight themselves in the abundance of peace.” Daniel 7:27; Psalm 37:11. PP 169.4Read in context »
In how wide contrast to the life of Abraham was that of Lot! Once they had been companions, worshiping at one altar, dwelling side by side in their pilgrim tents; but how widely separated now! Lot had chosen Sodom for its pleasure and profit. Leaving Abraham's altar and its daily sacrifice to the living God, he had permitted his children to mingle with a corrupt and idolatrous people; yet he had retained in his heart the fear of God, for he is declared in the Scriptures to have been a “just” man; his righteous soul was vexed with the vile conversation that greeted his ears daily and the violence and crime he was powerless to prevent. He was saved at last as “a brand plucked out of the fire” (Zechariah 3:2), yet stripped of his possessions, bereaved of his wife and children, dwelling in caves, like the wild beasts, covered with infamy in his old age; and he gave to the world, not a race of righteous men, but two idolatrous nations, at enmity with God and warring upon His people, until, their cup of iniquity being full, they were appointed to destruction. How terrible were the results that followed one unwise step! PP 168.1
Says the wise man, “Labor not to be rich: cease from thine own wisdom.” “He that is greedy of gain troubleth his own house; but he that hateth gifts shall live.” Proverbs 23:4; 15:27. And the apostle Paul declares, “They that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.” 1 Timothy 6:9. PP 168.2
When Lot entered Sodom he fully intended to keep himself free from iniquity and to command his household after him. But he signally failed. The corrupting influences about him had an effect upon his own faith, and his children's connection with the inhabitants of Sodom bound up his interest in a measure with theirs. The result is before us. PP 168.3Read in context »
This chapter is based on Acts 17:1-10.
After leaving Philippi, Paul and Silas made their way to Thessalonica. Here they were given the privilege of addressing large congregations in the Jewish synagogue. Their appearance bore evidence of the shameful treatment they had recently received, and necessitated an explanation of what had taken place. This they made without exalting themselves, but magnified the One who had wrought their deliverance. AA 221.1Read in context »
As Stephen stood face to face with his judges to answer to the charge of blasphemy, a holy radiance shone upon his countenance, and “all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel.” Many who beheld this light trembled and veiled their faces, but the stubborn unbelief and prejudice of the rulers did not waver. AA 99.1
When Stephen was questioned as to the truth of the charges against him, he began his defense in a clear, thrilling voice, which rang through the council hall. In words that held the assembly spellbound, he proceeded to rehearse the history of the chosen people of God. He showed a thorough knowledge of the Jewish economy and the spiritual interpretation of it now made manifest through Christ. He repeated the words of Moses that foretold of the Messiah: “A Prophet shall the Lord your God raise up unto you of your brethren, like unto me; Him shall ye hear.” He made plain his own loyalty to God and to the Jewish faith, while he showed that the law in which the Jews trusted for salvation had not been able to save Israel from idolatry. He connected Jesus Christ with all the Jewish history. He referred to the building of the temple by Solomon, and to the words of both Solomon and Isaiah: “Howbeit the Most High dwelleth not in temples made with hands; as saith the prophet, Heaven is My throne, and earth is My footstool: what house will ye build Me? saith the Lord: or what is the place of My rest? Hath not My hand made all these things?” AA 99.2
When Stephen reached this point, there was a tumult among the people. When he connected Christ with the prophecies and spoke as he did of the temple, the priest, pretending to be horror-stricken, rent his robe. To Stephen this act was a signal that his voice would soon be silenced forever. He saw the resistance that met his words and knew that he was giving his last testimony. Although in the midst of his sermon, he abruptly concluded it. AA 100.1Read in context »