In a certain sense we must all walk before God, whether in solitude or among the haunts of men. But it is open to us to realise His presence, or to dismiss it from cur minds. It is the first of these courses which God counsels Abraham to adopt. The words imply that the realisation of the Divine presence is the secret of all perfection. The text answers the question as to how the work of our calling may be done devoutly. It bids us "do all in God" by habitual mindfulness of His presence.
I. The counsel to be mindful of God's presence might seem to be quite practicable for those who have to work merely with their hands. But work which involves thought seems to preclude the realisation of the Divine presence at the moment of its being done. In answer to this we need only observe that all that is necessary is the consciousness that God's eye is upon us. Consciousness of a presence need not interfere with the most active operations of mind. The mind of a speaker may be intently occupied while he is making an extempore address, yet all the time he remembers that the eye of the audience is upon him. Consciousness of their presence forms the very groundwork of his mind.
II. The conception of God's presence will take different shapes in different minds. We may regard Him as locally present everywhere, the veil of matter screening Him from our view; or we may regard Him as having a certain intimate connection with our minds, as upholding momentarily in us the powers of life and thought.
III. In cultivating the consciousness of the Divine presence, we shall find it useful to catch at every help which our circumstances afford. If our hearts are right and true, we may find Christ or rather may be found of Him not only in the quiet country, but in the busy city, in the midst of the traffic of secular affairs.
E. M. Goulburn, Thoughts on Personal Religion,p. 172.
There are two things here to be considered: (1)The revelation which God makes of Himself; and (2) the conduct He requires of Abram as the subject or as the recipient of that revelation.
I. The revelation: "I am the Almighty God." God is always sufficient. He is enough for every being and for every occasion, responsibility, and work. The Almightiness includes: (1) all knowledge, including foreknowledge; (2) all wisdom; (3) all authority; (4) all power.
II. The requirement: "Walk before Me, and be thou perfect." These words require: (1) an onward and forward step; (2) the habitual recognition of God.
All that these words require is required on the basis of the revelation. Every position involves a corresponding responsibility; and knowledge is no exception. Get some truth that you have never had before; your possession enlarges your responsibility. This revelation to Abram showed that there could be no excuse for that which is contrary to uprightness in the service of God. If the God whom we serve be Almighty, He knows, judges, protects, frustrates, fulfils. Coming short in the service of God through fear dishonours God; it casts doubt upon His power and resources, upon His goodness and love; and he who has recourse to crooked devices sins against his own soul.
S. Martin, Penny Pulpit,No. 878.
Reference: Genesis 17:1. R. S. Candlish, Book of Genesis,vol. i., p. 263.