Jottings

by J. Miller | Category: Jottings | Jan 1963

In the main, two words are used in the Old Testament for "walk" - Halak and Yalak; the former is used in a literal sense, that of propelling oneself upon the earth, and in a figurative sense, of walking in the way in the law and the fear of God, or walking in the counsel of the ungodly. In the former sense the word Halak is used in God's command to Abraham, after he had entered the land of Canaan, and after Lot had separated from him, "Arise, walk through the land in the length of it and in the breadth of it ; for unto thee will I give it (Genesis 13.17). It is first used in Scripture of the movement of the voice of the LORD God in the garden of Eden. It says, "They heard the voice of the LORD God walking in the garden in the cool of the day" (Genesis 3.8).

There can be no doubt whatever that the unique way of human movement on the earth, in the upright gait of man, is an evidence of his supremacy over all earthly creatures, added to which is his strength of will and mental powers which are far beyond the highest of all other earthly creatures. Solomon, who was a great seeker after knowledge, is found saying, "Behold, this only have I found, that God made man upright; but they have sought out many inventions" (Ecclesiastes 7.29). Man is never more dignified than when he walks, but he has sought out many inventions to move his person from one place to another, such inventions which have been devised, particularly that of flying, which has involved the invention of many things of which the ordinary man knows nothing, could never have entered the mind of the wise and knowledgeable Solomon. During the recent decade knowledge in human movement, as well as in other departments of science, has been increased greatly, and the horizon of human knowledge has been extended beyond what was known hundreds of years before. In this we see the fulfilment of the prophecy, "But thou, 0 Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased" (Daniel 12.4). The tempo of movement, according to these words, was to be increased, in that many were to run to and fro; walking would become too slow, and as to moving in a horse-drawn vehicle, this seems as remote in the present reign as in the days of Elizabeth I. Can we doubt that the time of the end is just round the corner, viewing things as they are from the standpoint of this prophecy of Daniel? How soon, indeed how very soon, the Lord may fulfil His promise to return for His own! a promise made by Himself, and repeated by angels (Acts 1.9-11) and by apostles (1 Thessalonians 4.13-18; 2 Peter 1.16-20; 1 John 2.28; 3.2). As we see the increasing knowledge of men and nations on the one hand and the increasing spiritual darkness on the other, let us trim our lamps and be ready for His coming.

As one turns to this subject of walking, it is not the matter of walking literally that attracts us to it, but that of walking in a figurative sense and to the latter sense there are far, far more references in both Old arid New Testaments than to literal walking, as any one can see at a glance by consulting any reliable concordance.

The earliest reference to the use of Halak, as to the figurative use of walking, is that in Genesis 5.22, "Enoch walked with God after he begat Methuselah three hundred years," and again in verse 24 it is said, "Enoch walked with God: and he was not; for God took him." The order of the words that" Enoch walked with God," and not, " God walked with Enoch," shows that Enoch's behaviour was God-like and God-pleasing. The Spirit's comment through Paul is, "By faith Enoch was translated that he should not see death; and he was not found, because God translated him: for before his translation he hath had witness borne to him that he had been well-pleasing unto God" (Hebrews 11.5). Enoch lived in an evil day when the gloom of coming destruction was beginning to over-spread the world in the wickedness of men, and his son Methuselah lived on to the very year the deluge came. How very much is contained in the words that Enoch walked with God! Enoch of the Cain line was a very different character (Genesis 4.17).

Noah too, after he found grace in the eyes of the LORD, walked with God, and as they walked together God warned him of the deluge and told him to build

an ark, and how he was to build it, for the saving of his family. Great is the

recompense of walking with God.

There may be some slight difference of meaning between walking with God, as in the case of Enoch and Noah (Genesis 5.22, 24; 6.9) and walking before God in the terms of the covenant of circumcision in which God promised to be a God to Abraham and to his seed after him, in which He said," I am God Almighty; walk before Me, and be thou perfect. And I will make My covenant between Me and thee, and will multiply thee exceedingly" (Genesis 17. 1, 2). The remarks of Gesenius on this use of the Hebrew word, Halak, are, "To live (to walk) in truth, in uprightness, to walk before God" (Genesis 1.7. 1); and "to walk with God (5.22) i.e. to lead a life pleasing to God."

To have God as our God, as in the promise to Abraham in the covenant of circumcision, demands a manner of life in keeping with walking before God, walking within the confines of His revealed will. One has frequently pointed out the difference between what is said in Hebrews 2.11, 12, " For both He that sanctifieth and they that are sanctified are all of One: for which cause He is not ashamed to call them brethren, saying, I will declare Thy name unto My brethren," and Hebrews 11.16, "But now they desire a better country, that is a heavenly: wherefore God is not ashamed of them, to be called their God: for He hath prepared for them a city." In the former case the Lord Jesus, the only Begotten, who is the Sanctifier, and those who are begotten again who are sanctified, are all of One, the Father, hence the Lord is not ashamed to call all those who are begotten again "brethren", and reveals to them the name of Father. In the latter case, God is not ashamed to be the God of those who have confessed that they are strangers and pilgrims, whose conduct, that is, their walk, is that of pilgrim worshippers. Such were Abraham, Isaac and Jacob: He is not ashamed to be called their God; indeed such is His name and memorial to all generations of the children of Israel, "The LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is My name for ever, and this My memorial unto all generations" (Exodus 3.15).

In accordance with what we have set forth, Abraham is found saying to his servant, "The LORD, before whom I walk, will send His angel with thee, and prosper thy way" (Genesis 24.40). It is clear from verses 6, 7 that Abraham understood that Isaac was heir with him of the same promises and that there could be no return for either of them to Mesopotamia to dwell there. Canaan and Canaan alone was to be the land of their pilgrimage, their service and their worship. Jacob well knew the godly manner of life of his fathers Abraham and Isaac, for it is said, "He blessed Joseph, and said, The God before whom my fathers Abraham and Isaac did walk, the God which hath fed me all my life long unto this day, the Angel which hath redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my fathers Abraham and Isaac" (Genesis 48.15, 16). It is well when sons are able to look back on the godly lives of their fathers, and when saints are able to remember the godly example of their elders and can imitate their faith and faithfulness.

These three men Abraham, Isaac and Jacob left their mark behind for all following generations to follow. Faults they had as all men of God have had, but they set a standard of conduct pleasing to God for all their sons to follow.

Briefly we now refer to some references to "walk " in the New Testament. We are to "walk in newness of life " (Romans 6.4). We are "to walk not after the flesh, but after the Spirit" (Romans 8.4). We are to "walk honestly" (Romans 13.13). We are to "walk by faith, not by sight" (2 Corinthians 5.7). We are to walk in good works (Ephesians 2.10). We are to "walk in love, even as Christ also loved " us (Ephesians 5.2). We are to "walk as children of light" (Ephesians 5.8). We are "to walk worthily of the Lord" (Colossians 1.10). We are to "walk worthily of God" (1 Thessalonians 2.12). We are to walk in the Lord (Colossians 2.6). We are to "walk in wisdom toward them that are without" (Colossians 4.5; and see 1 Thessalonians 4.12). We are to "walk in the light," and "to walk as He (the Lord) walked" (1 John 1.7; 2.6). To this list of exhortations other references may be added.

J. Miller | Jan 1963
Jottings