Well now, we turn tonight back again to
the book of Genesis, and we're going to
continue the theme that was introduced this morning.
This morning we dealt with Abram trustfully setting
out.
It's a beautiful scene.
I'm not going over it now, otherwise we'll
never get away, but it's a beautiful scene
where God breaks into the pagan situation of
a man who had never heard of him,
never heard of God, the living God, the
God of glory.
Sovereignly he breaks into that man's situation, speaks
to him by name and says to him,
come and leave your country and go to
the place that I will tell you about.
And we read in the epistle to the
Hebrews that by faith Abram obeyed.
And he went out not knowing whither he
went.
You say, what a fool.
No, because as Acts chapter 7 explains to
us, the God of glory had revealed himself
to Abram.
And that was enough.
Having seen something of the unspeakable glory of
God, he needed nothing more.
The God he saw was so great that
he could trust him anywhere to do anything.
And he tramps for 600 miles along with
a group of his family around him before
he comes to the first stop.
Goaded only by the fact that the God
of glory, and there is only one such
God, the true God, the God of glory
had called him and commissioned him and sent
him out.
And by way of response we saw Abram
trustfully setting out.
By faith Abram obeyed.
Now in a sense I wish that were
the end of the story.
In another sense I'm glad it isn't.
I wish it were the end of the
story because if that were the only episode
recorded about Abraham it would be a magnificent
one without any blemish to it at all.
But the Bible is a book of truth
and it sometimes tells us of the blemishes
of its heroes as well as of the
foes of the gospel.
And in the succeeding chapters it will tell
us something about the flaws in Abram's faith
and the flaws in Abram's character.
And how difficult Abram found it really to
go on with a God with whom he
had set out from home.
And tonight we come to the first illustration
of that.
If you have your Bibles open before you
you will read in verse 31 of chapter
11 this very sad statement.
But when they came to Haran they settled
there.
When they came to Haran they settled there.
Now the point of it is of course
that's not the place to which God had
called him.
That was only simply a stage on the
way on the route.
God had called them beyond Haran but they
stuck.
They got stuck in Haran and they stayed
there for some time.
Now I think it is necessary for us
to take this seriously.
We notice here a positively waning impulse.
We all know do we not that it
is one thing to set out upon a
journey and quite another to arrive.
That is true in more ways than one.
Unfortunately many set out in an automobile and
they happy when they go but they don't
arrive.
There's a tragedy all too often on our
roads and people do not arrive.
But so too is it in the spiritual
in the spiritual world in the spiritual realm.
You and I have seen many many people
starting out taking the first step apparently hearing
the voice of the Lord.
Only a few years ago now since I'm
going into my seventh year I feel as
if I'm an old man.
I was saying this morning and just a
few years ago we had cards in this
congregation bearing the signature of over 500 people,
young people mostly, who had made a profession
of faith open on over on the stadium
field here.
And we had about five or six different
occasions here in the church and on the
campus and elsewhere to meet these people.
And we wrote to them and we got
some of our I would almost call them
those that are idolized in our world of
today to write them letters with their own
signature inviting them here or inviting them to
Hart House.
You know how many turned up?
If I remember correctly there were seven in
the first meeting and four of them belonged
to Knox and were mature Christian.
We saw no one after that.
Apparently setting out over 500 people signing on
the dotted line.
Going on showing a desire for fellowship with
the people of God and instruction in the
word of God.
So many.
God only knows.
Of course the fact that they did not
come here to the training center that had
been appointed doesn't necessarily mean that they're not
going on with the Lord.
But of any those are the facts.
It is one thing to start out.
It is one thing to set out.
It's another thing to go on.
And it's yet another thing to reach the
journey's end.
Why did Abram settle down in Haran?
What happened to him?
Well now we can suggest many things but
I'm afraid it'll be purely my suggestion here
because the scriptures don't tell us.
Some things are hidden from our view.
I wonder I wonder whether it was whether
it had anything to do with the fact
that the distance was becoming larger and larger
between the place of the original vision and
the destination that God had in mind for
him.
You see he traveled nearly 600 miles to
Haran and the place of that original vision
of the God of glory was back 600
miles.
And perhaps in the meantime the sense of
communion with God had not been as real
and as deep as it might be.
I don't know.
Or could it be that that that he
was challenged by the sheer danger for a
man without faith.
And if his faith is wilting a little
he might have been in this situation.
The sheer menace the sheer challenge of crossing
at long last the major divide between the
old country and the one to which God
was calling him the River Euphrates.
You see Haran was on the same side
of the River Euphrates as Ur of the
Chaldees.
But now having come to Haran Abram must
cross the river the great river the great
river Euphrates.
And this is virtually a matter of moving
into an entirely different territory.
It's a kind of breaking literally breaking the
bridge behind you.
Now one wonders whether some of these things
had anything to do with it.
But I'll tell you some something that did
influence Abraham.
It is very clear from the narrative that
there were certain worldly influences that had something
to do with his settling down in Haran.
Now as I explained this morning we take
the view that since scripture nowhere condemns Abram
for accepting responsibility for his aging father and
his fatherless nephew Lot we must not do
so either.
Even so even so we cannot be blind
to the evil influence that they might have
had upon this man of God from time
to time.
You see they had neither seen the Lord
of glory nor heard him Abram had.
Apart from their attachment to Abraham they had
no real interest in this unseen country that
Abram was talking about.
None whatsoever.
It was all secondhand to them.
It was something something talked about by someone
alongside of them that they loved dearly and
their only interest in that country was that
Abram was interested in it and they were
interested in Abram.
But you see Abram had seen the Lord
of glory the one who promised the one
who called.
Abram believed but as far as they were
concerned they were quite different.
Their hearts were set more and more on
the people and the things that were behind
than upon the things that were yet before
Abram and themselves.
Abram's heart more and more upon the things
that were before him because God had made
certain promises.
Their treasures were largely behind them.
Abram's treasures were largely ahead of him.
Every time the sun set it took them
further and further away from the things that
were nearest and dearest to them in life.
But it brought Abram that much nearer to
the fulfillment of the pledge purpose and the
promises of God.
And you see they're so different.
They belong to two different worlds.
Now the miracle is that they've come 600
miles not flying in a jet but they've
come 600 miles on foot along the Euphrates
valley.
That I can at least use my imagination
here.
I can overhear some conversation many a day
and many a morning many an evening perhaps
many an afternoon too when some of them
would have turned to Abram and said where
are you taking us Abram?
Just as the Israelites talked to Moses in
the wilderness.
Where are you taking us to?
Who is this God that's appeared to you?
Where is this land of promise?
We're on the go.
We're on the move.
Can't we stop?
And at last Abram gave in.
Some of you know something of friends and
relatives of that spirit and told you many
a time that the hour has struck when
you should pack it all up, throw the
sponge in, turn back.
Where are the promises?
Where are the fulfillment of the promises?
But the question comes now why Haran?
Why Haran?
What was the particular significance of Haran?
Well I don't know whether I'm right here.
I throw out this suggestion to you.
I believe it makes sense.
Haran was also a center of moon worship.
Now Ur of the Chaldeans was a center
of moon worship and modern books on archaeology
will show you all kinds of things that
point to this.
This is conclusively established.
As I mentioned this morning, Terah's own name,
but not only Terah's name, the names of
Laban, Sirai, Milca, all point to a sphere
of or an interest in moon worship.
Now my guess would be this, that the
old man Terah you see found in Haran
the kind of spiritual atmosphere that he was
leaving behind.
Here were people who worshiped the moon.
Here were people of his own spiritual kind.
Here are people that he knows their language.
He can talk with them and they can
bow together in the same way they belong
to one another spiritually in their paganism.
Oh my good friend, these are some of
the things that always and invariably bring men
and women to a spiritual standstill.
We have worldly friends that we allow to
come too near into our lives and to
become so intimate with us that we hear
their words louder than the words of anyone
else.
And their influence sometimes silences the word of
God and we don't hear the voice of
God because we're too near to the voice
of carnal, unbelieving men and women of this
world who can't see beyond the end of
their noses, to whom spiritual things and eternal
are totally unreal.
And yet we listen to them.
Do you know anything about the impediments of
the pilgrim way?
Have you also come under the spell of
the unsanctified and settled down short of God's
appointed location for you?
Brothers and sisters, I ask you with all
sincerity of heart this evening, where are we
tonight?
Is there a harren to which you've come
and settled down?
It is a peril not confined to any
one man or to any one age.
There is a harren that casts its spell
over far too many of us.
Some of us may have managed to extricate
our feet from the clods and the sinking
sand by the grace of God, but who
is it here tonight who doesn't know something
of the attractions, the glaring attractions of a
harren on the way and we get stuck
in the mud.
Now lest you think I'm exaggerating, I'm referring
of course to the kind of experience that
so many men of God had in the
Old Testament and in the New.
We often think of, for example, of men
like David or Jonah or Job or John
Mark in the New Testament or Demas or
even Simon Peter at certain stages.
Oh, they had their harrens all right, but
what I want you to notice is that
they were not the same in each case,
not the same.
The list I've just quoted is suggestive, but
it's not exhaustive.
One man's harren may be the place of
sensual gratification like David, and there have been
saints who have settled down in that dark
dismal place.
Another's is the point of spiritual dislocation from
God like Jonah, and a man deliberately rebels
against doing the known will of God and
obeying his call and he becomes dislocated and
loosed as it were from fellowship with God
and he goes into his wilderness alone and
he sulks there.
Another's is personal self-pity in the firmness
of affliction like Job.
I'm sure many of us know what this
is.
I'm having it far worse than anybody else.
My burden is far heavier than anybody else's.
I can hardly smile.
It's difficult for me to say this is
the day the Lord has made.
Let us rejoice and be glad in it.
Somebody else's day but not mine.
I don't see the sun when it shines.
Do you know anything of that spirit?
The curtains are always drawn.
The lights are always out.
God is dead, practically, not theoretically.
Our doctrine is correct, but our experience is
dismal.
Poor Job.
Yet another's is a moral imperfection like John
Mark who was not strong enough, who didn't
have the grit, who didn't have the tenacity
of purpose to go on perhaps, if that's
what it was, or a material attraction that
must have deemed us.
Or it may be something of the arrogant
self-willed experience of a man like Simon
Peter.
You know there are people who become absolutely
stuck in the Christian life because they're too
self-willed to hear what God is saying
to them.
The Lord has to deal radically and drastically
with us people who are fallen into sin,
who are the dupes of Satan.
And the point is, you see, we're so
full of arrogance, self-pleasing, self-will, self
-righteousness.
The very Word of God is not allowed
to come near us.
We've already made up our minds what we
want.
Before I leave this point, before I leave
this point about this temporary settling down in
Haran, let me give you one bit of
good news.
I love bringing good news.
Listen my friend, all those that I've mentioned
apart from Demas were turfed out of their
particular Harans.
I don't know what happened to Demas, the
Bible doesn't tell us.
The last view we have of Demas is
in Thessalonica, in that center of trade.
Whether it is faintly suggested that he got
mixed up in the business affairs of the
day and lost his spiritual vision, I don't
know.
But of the others, they were all rescued.
They were turfed out of their Harans.
David was brought back.
Job was brought back.
Simon Peter was brought back more than once.
So was John Mark and he became the
very writer of the gospel that bears his
name as probably Peter's amanuensis.
The same God who brought Abram out of
Haran and brought these men out of their
Harans is able to come into your life
and mine tonight and extricate our feet from
the clay, the clay that clogs us as
we try to get out of Haran.
God help me.
But now there's another picture that I want
to leave with you and I'm glad I
haven't got to stay there.
There's a way out of Haran.
Oh may the God of glory appear to
us in his word and by his spirit
and to our consciences and to our minds.
May we see something of the greatness of
God and of the wonders of his word
and promises that will simply, simply dynamite us
out of the mud and out of the
mire where we've got stuck if we have.
But now the last picture here is of
Abram tenaciously going on and I like this
picture.
Abram got out of Haran and then he
started, he started on the move and if
you notice in this, in this last part
or should I say in the first nine
verses of chapter 12 we have, we have
a remarkable picture of Abram on the move.
Abram going on.
Listen to these words.
Listen to the beginning with verse six.
Abram traveled through the land as far as
the sight of the great tree of Moreh
at Shechem.
The Canaanites were then in the land but
the Lord appeared to Abram and said to
your offspring I will give this land.
So he built an altar there for the
Lord who had appeared to him.
From there he went on toward the hills
east of Bethel and pitched his tent with
Bethel on the west and Ai on the
east.
There he built an altar to the Lord
and called on the name of the Lord.
Then Abram set out and continued toward the
Negev.
Abram is on the move now you can't
get him stuck.
You know he's a blessed soul who's on
the move like Abram.
Believing that God has called him and you
can't get him stuck in the mud.
The man or the woman who is in
touch with the God of glory ought to
be a man like Abram as he is
there depicted.
Now let's look at this picture.
How did Abram get moving again?
Now we mentioned this morning that the thing
that really got Abram out of Ur of
the Chaldees was basically the vision of the
God of glory.
Now that doesn't come out in the record
in Genesis.
That's why it is important alongside the record
in Genesis to read what Stephen the first
martyr tells us in Acts chapter 7 and
he puts it all apparently down to this.
The God of glory appeared to Abram.
The God of glory appeared to him and
God said to him get out of your
country to the land that I will show
you.
That's all.
The God of glory and a simple command
and a promise.
How will God get Abram out of Haran?
Well my friends let's look at it.
Let's look at it.
It's a remarkable picture really.
It's a tragic picture looking at it from
one point of view but the divine intervention
is very real here.
Dare I say in certain respects somewhat ruthless.
Is that a right word to use of
God?
There is a tenacity about our God.
A tenacity of purpose.
You know our God never gives up.
Francis Thompson who wrote that to me very
delightful poem The Hound of Heaven had that
thought haunting him for days and weeks without
end before he finally had courage to write
it.
The tenacity of God.
When God is at your heel he does
not easily give up.
He comes into all places.
He comes everywhere.
He follows you.
He pursues you.
He speaks through this means and that means
until at last he's cornered you and he's
got you.
Ours is a sovereign God you see.
I notice first of all that the vital
hindrance was eventually removed from Abram's life.
Terah died in Haran.
Now I have not the time to dwell
on this but I think that there are
so many things here that deserve meditation when
you have the time to do so.
I will simply make this kind of statement.
It is extremely sad when a parent's death
must take place before a child can press
on in the will of God.
Where a parent's givenness to idolatry could hold
back a child from entering into the fullness
of the eternal purposes of God.
And my dear people that is happening in
this world from time to time.
There are parents that have to be removed
before God's will is done in the lives
of their children.
And sometimes of course the boot is on
the other foot.
There are parents that find it difficult to
do what they believe God requires them to
do because of the rebellion of their children.
But here it is this.
It is it is the older man.
It is the father Terah who's the problem.
And he had to die before Abram could
leave this halfway house where he got stuck.
And leave this land where they were worshiping
the moon again and get on with God
wherever God is taking him to.
A vital hindrance was eventually removed.
The other thing is the initial call was
repeated.
Look at the first verse.
The Lord said to Abram leave your country
your people and your father's house and go
to the land that I will show you.
Now this morning I referred to the fact
that you shouldn't have in the English there
the Lord had said which is a pluperfect
verb.
There is no pluperfect verb in Hebrew.
And that is an interpretation of the Hebrew
rather than a clear-cut translation.
The translation should be simply and the Lord
said to Abram where not in Ur of
the Chaldees but in Haran.
Well then what is the sum and substance
of it?
What what difference does it make?
This my dear friend and it's a very
precious one.
You see God repeats his promises when he
sees us getting stuck.
And this is part of his strategy.
If I didn't know that I wouldn't be
so dogmatic in saying it.
But I know that it is nothing short
of God's coming graciously alongside of me to
repeat his promises in my years over and
over again that has kept me going.
And if I were to dare to open
my mouth and say of what I've heard
from the lips of others that I've tried
to counsel I believe that a vast myriad
other saints would say exactly the same thing.
But now having said that let me add
something to it.
God never exactly repeats himself.
He always adds something to what he said
before.
So that we don't simply have a repetition
in verses two and three of what God
said a way back in Ur of the
Chaldees to get Abram out from there.
There's much more here.
So we have the actual nature of God's
provision for Abram largely revealed.
Let me read to you these words.
Look at verses two and three.
I will make you into a great nation
and I will bless you.
I will make your name great and you
will be a blessing.
I will bless those who bless you and
whoever curses you I will curse and all
peoples on earth will be blessed through you.
Now you see what's happening.
The God of glory who made the original
promise that got him from Ur the same
God of glory comes to him now in
Haran and says this to him.
Abram listen to me I've got something to
tell you.
And what he does is to spell out
and enlarge the original promises and he cuts
the jewel into seven pieces as it were.
So you have a seven fold jewel in
the end and these seven magnificent promises.
Let's just look at them and we can
say little about them.
But you see these are the levers whereby
God gets this man out of the slough
of despond, out of the mire and the
clay.
He levers him out and he sends him
on his way.
Our God is a gracious God and mighty.
Now look at this.
The first part of the promise is this.
I will make of you a great nation.
Now let not our familiarity with these words
blind us to their significance.
The promise of a family was the most
precious prospect that could be given to an
ancient Semite.
Yes lands and possessions were very attractive but
they were unworthy of comparison with the posterity
that would perpetuate the family name and the
family honor.
To be told by the God of glory
that he would become the progenitor of a
nation was something of a wholly extraordinary nature
to Abram and especially so when his wife
was not only childless but barren.
But the God of glory said it you
see and Abram believes it.
You've only to pause and momentarily consider the
matter in order to see how necessary that
early appearance of the Lord of glory was
to all this.
See if somebody else said this to Abram.
If somebody else said to Abram I will
make of you a great nation and he
knows that his wife is not only childless
but barren.
He would have said instinctively the man or
the person who is talking is a fool.
But the Lord of glory said it you
see and he had seen the vision of
the Lord of glory and the Lord of
glory is no fool.
And because the Lord of glory said what
he could not comprehend or understand he nevertheless
believed.
See this is faith.
He will never promise what he will not
perform.
The performance is as sure as the promise
itself because it is the promise of the
God of glory.
Come again I will bless thee.
Not only will the God of glory make
Abram father of a nation he will also
personally bless the man Abram.
Now this is a most intimately personal word.
It is conceivable that we should be blessed
in the issue of our lives in terms
of a large family or a large fortune
without ourselves being really blessed.
I have known people who have had large
fortunes but they themselves have never been blessed.
Only with fortune and in the midst of
plenty they have acknowledged that they were very
poor and very miserable.
Unblessed in the midst of plenty.
God in glory and in grace takes a
grip upon the one-time worshiper of idols
and says to him I will bless you.
You man in your soul you yourself.
I've got something for your children your inheritance
unborn unseen unheard of.
Nobody's called them by their names yet they're
unformed in the womb.
But I've got something for you Abram and
I will make your name great.
Abram was not now looking for fame.
You see when once you've seen the God
of glory then the craze for fame and
personal glory correspondingly wills.
You can always judge a man by this
test.
If a man is itching for preeminence, if
a man is itching for prominence, if a
man is itching for personal glory, you may
say immediately without any hesitation that man has
yet to see God in his glory.
He may have seen his skirt.
He may have seen a shadow of the
almighty but not in his glory he would
have been humbled.
When the great God of glory reveals himself
to us we hide our faces.
We shut our eyes and we shut our
mouths.
We talk and talk and talk and argue
and quibble until we see God.
But when once we see him we don't
ask for anything for ourselves.
Woe is me for I am undone.
I am a man of unclean lips.
The man who has seen God is a
man who looks for nothing for himself.
Blessed says Jesus are the poor in spirit.
But this is the very man that God
will bless.
When a man has seen himself in this
light God says all right ma'am I'll
give you the whole vast promises and the
content of my covenant grace and purpose I'll
fulfill in you.
You can take it.
I can trust it in your hand.
Neither was this a false promise.
We can read the scriptures and see how
this was fulfilled.
But I can't do that tonight.
Look at the next aspect of this word
to Abram and Haran.
So that you will be a blessing.
I will bless you so that you will
be a blessing.
Actually the Hebrew is more definite than that.
Pardon me for referring to this.
It's not a show off my little bit
of Hebrew.
But I think it's important.
You see the previous verbs were imperfect.
Hortative.
Whereas this verb is imperative.
Commanding Abram to be a blessing.
I don't know whether we've ever got the
thought of this from our New Testament teaching.
It's there all right.
But it's right here in the old.
The blessings of God upon his people are
so great he commands his people to be
blessings.
His grace is so sure.
His mercies are so adequate.
His provisions are so amazingly adequate for all
God's children.
He commands us to be a blessing.
I have no right not to be a
blessing.
Neither of you.
Begin being a blessing he says to Abram.
I think that's the sense of it.
I'm giving you the promise now.
Start he says.
Be a blessing.
See yourself not as a receptacle simply to
receive.
But as a channel through which the blessing
must pass.
And I will bless those who bless you.
And I will curse him who curses you.
Now this is wonderful.
Are any of you afraid of anything here
tonight?
Is there anybody here overwhelmed with fear?
Well now listen to this.
How can we put it in a nutshell?
God says I will bless those who bless
you.
Those who are friendly to you will be
my friends.
I will reckon them as my friends.
And those who will be your foes I
want you to know Abram that they will
be my foes.
So you see Abram could set out like
this.
Recognizing that his friends Abram's friends were God's
friends.
And his foes were God's foes.
So that he's absolutely safe.
Those that are kind to him will be
rewarded.
And those who are unkind to him will
be suitably dealt with.
Because God and his servant are so united.
Whilst the servant walks in communion with his
master.
And all peoples on earth will be blessed
through you.
Some translations understand the verb reflexively.
In thee shall all the families of the
earth bless themselves.
Grammatically of course that is evidently permissible.
But the inspired writers of the new testament
did not thus understand it.
They understood it passively in this sense.
And in thee shall all the families of
the earth be blessed.
What is this referring to?
Surely it's referring to nothing other than the
coming of the Messiah in the fullness of
the time.
In you says God to Abram stuck in
Haran.
In you shall all the families of the
earth be blessed.
Now mind you God was taking a big
broad sweep of history within his view at
that moment.
He was looking down the ages of time.
Down as far as the 20th century.
And he said to Abram all the families
of the earth in you shall be blessed.
How can God affect that in one way?
Through his blessed son.
And when the ages have run their course.
And the trumpet shall at last sound.
And the voice shall raise the dead and
wake them.
You remember what will happen at last.
The new testament is clear.
Out of every tribe and tongue and people
and nation.
They shall be gathered whose robes have been
washed in the blood of the lamb.
A seed of Abram.
Oh precious promises.
Now let's get the point and I must
finish I suppose.
Why all these promises?
Are they just something to talk about or
to read about or to listen to?
No.
The man let me repeat is stuck in
Haran.
Abram's tempted to stay short of the goal
to which God was calling him.
What will God do to him?
The God who has already revealed himself to
him as the Lord of glory.
The living God.
And the God of glory will now come
and elucidate and enlarge the original promise that
brought him from Ur of the Chaldeans.
And will feed his soul with more and
more precious truth concerning his purpose and his
provisions to this very man.
And to his seed and to posterity.
And Abram begins to take it in.
Oh I wish I could have heard what
Abram said in his heart that night.
What?
God is going to give me a seed
father of a nation and in me all
the families of the earth will be blessed.
Does the God of glory have a purpose
such as that for poor wee Abram who
used to worship the moon?
Will he do that for me?
Is there a God who can, who will,
whose word I can trust?
And the next thing I see is Abram's
leaden feet loosed again.
And he crosses the Euphrates and those that
were with him.
And with the souls that he had gotten
in Haran.
And with the possessions that he got because
he got very rich there.
They're on their go.
And the next place you find them is,
oh my friends this is precious.
I can't leave you without giving you this.
You know where we find, where we find
him next is in Shechem.
Why Shechem?
I'll tell you.
It's in the heart of the promised land.
Right dead center.
In Shechem.
And then God says to him there, this
is the greatness of it.
This is the wonder of it.
These themes are inexhaustible.
The same Lord of glory that brought him
out of Ur of the Chaldeans and revealed
himself to Abram there.
Then revealed himself to Abram in Ur.
Now reveals himself again to Abram in Shechem.
And the Midianites were in the land.
The enemies were in the land.
The people were in possession.
But God revealed himself to Abram in the
heart of the promised land.
As if to say, oh Abram, Abram, Abram
you don't need to worry I'm with you.
I was able to come and find you
in Ur of the Chaldeans 1,000 miles
back now.
And to communicate with you there.
And you followed me.
You knew me.
You recognized the reality of my being.
And something about my promises.
And you stepped out.
And you got stuck.
And I still was able to come to
you and communicate with you in Haran.
The petty deities around there could not disturb,
could not frustrate my coming to you.
I was able to communicate with you.
And now you're out.
Now you're in the land.
This is the land that I will give
to your children.
And I can communicate with you here.
Don't be afraid Abram.
You only need me.
Brothers and sisters, in Christ I ask in
his name are you stuck?
Are the wheels clogged?
Oh let the promises of God and his
covenant faithfulness get you out of it tonight.
On the move again.
Until you come to the center place of
his will.
The place where you were meant to work
from all eternity.
Where you were meant to be.
Which was to be the scene of your
toil.
And the scene of your descendants.
And the place where he would fulfill all
his promises.
And there are things that eye has not
seen.
Nor mind imagined.
That await the men and women of God.
Who get out of their Harans.
And march forward with God.
To the Shechem of the promised land.