Once in the land, Abram was still a stranger and pilgrim. He first planted himself in its heart by Sichem, but outside the city, under the terebinth tree of Moreh. The reason for his position is given in the significant statement that 'the Canaanite was then in the land.' So he had to live in the midst of an alien civilisation, and yet keep apart from it. As Hebrews says, he was 'dwelling in tabernacles,' because he 'looked for a city.' The hope of the permanent future made him keep clear of the passing present; and we are to feel ourselves pilgrims and sojourners, not so much because earth is fleeting and we are mortal, as because our true affinities are with the unseen and eternal. But the presence of 'the Canaanite' is connected also with the following words, which tell that 'the Lord appeared unto Abram,' and now after his obedience told him that this was the land that was to be his. He unfolds His purposes to those who keep His commandments; obedience is the mother of insight. The revelation put a further strain on faith, for the present occupiers of the land were many and strong; but it matters not how formidably and firmly rooted the Canaanite is, God's children can be sure that the promise will be fulfilled. We can calmly look on his power and reckon on its decay, if the Lord appears to us, as to Abram--and He surely will if we have followed His separating voice, and dwell as strangers here, because our hearts are with Him. After the appearance of God and the promise, we have an outline of the pilgrim's life, as seen in Abram. He signalised God's further opening of His purposes, by building an altar on the place where He had been seen by him. Thankful recognition and commemoration of the times in our lives when He has most plainly drawn near and shown us glimpses of His will, are no less blessed than due, and they who thus rear altars to Him will wonder, when they come to count up how many they have had to build. But the life of faith is ever a pilgrim life, and Bethel has soon to be the home instead of Shechem. There, too, Abram keeps outside the city, and pitches his tent. There, too, the altar rises by the side of the tent. The transitory provision for housing the pilgrim contrasts with the solid structure for offering sacrifices. The tent is 'pitched,' and may be struck and carried away to-morrow, but the altar is 'builded.' That part of our lives which is concerned with the material and corporeal is, after all, short in duration and small in importance; that which has to do with God, His revelations, and His worship and service, lasts. What is left in ancient historic lands, like Egypt or Greece, is the temples of the gods, while the huts of the people have perished long centuries ago. What we build for God lasts; what we pitch for ourselves is transient as we are. GOING FORTH 'They went forth to go into the land of Canaan, and into the land of Canaan they came.'--GENESIS xii. 5. I