We have already said enough about the separation which was effected by Abram's journey; but we may just notice that the departure from his father's house was but the necessary result of the gulf between them and him, which had been opened by his faith. They were idolaters; he worshipped one God. That drove them farther apart than the distance between Sichem and Haran. When sympathy in religion was at an end, the breach of all other ties was best. So to-day, whether there be outward separation or no, depends on circumstances; but every true Christian is parted from the dearest who is not a Christian, by an abyss wider than any outward distance can make. The law for us is Abram's law, 'Get thee out.' Either our faith will separate us from the world, or the world will separate us from our faith and our God. The companionship of Lot, who attaches himself to Abram, teaches that religion, in its true possessors, exercises an attractive influence over even common natures, and may win them to a loftier life. Some weak eyes may discern more glory in the sunshine tinting a poor bit of mist into ruddy light than in the beam which is too bright to look at. A faithful Abram will draw Lot after him. 'They went forth to go into the land of Canaan; and into the land of Canaan they came.' Compare this singular expression with chapter xi. 31, where we have Terah's emigration from Ur described in the same terms, with the all-important difference in the end, 'They came' not into Canaan, but 'unto Haran, and dwelt there.' Many begin the course; one finishes it. Terah's journeying was only in search of pasture and an abode. So he dropped his wider scheme when the narrower served his purpose. It was an easy matter to go from Ur to Haran. Both were on the same bank of the Euphrates. But to cross the broad, deep, rapid river was a different thing, and meant an irrevocable cutting loose from the past life. Only the man of faith did that. There are plenty of half-and-half Christians, who go along merrily from Ur to Haran; but when they see the wide stream in front, and realise how completely the other side is separated from all that is familiar, they take another thought, and conclude they have come far enough, and Haran will serve their turn. Again, the phrase teaches us the certain issue of patient pilgrimage and persistent purpose. There is no mystery in getting to the journey's end. 'One foot up, and the other foot down,' continued long enough, will bring to the goal of the longest march. It looks a weary journey, and we wonder if we shall ever get thither. But the magic of 'one step at a time' does it. The guide is also the upholder of our way. 'Every one of them appeareth before God in Zion.'