Abraham moved on to Hebron, and there built his third altar. Hebron means `a league'. In New Testament terms we could substitute the word `fellowship', and certainly it is in fellowship together that the fact of the shared life of Christians is put to the proof. Bethel represents the life in the Body of Christ; Hebron represents the principle of living that life. The first must precede the second, and there is no way of getting to Hebron but through Bethel. You cannot take a group of men and put God's principles of fellowship into it. Fellowship in Christ is a quite natural, effortless thing because it stems from the fact of the living Body of Christ, and there is therefore no need to plan or organize it. It flows spontaneously when our hearts are, as was Abraham's, `unto the Lord'. It is a matter of experience that we cannot go on indefinitely, nor can we witness effectively, without fellowship. God often brings the most spiritually mature people up against a blank wall in order to teach them this. They reach an impasse, something they cannot deal with alone. Then they discover the absolute necessity of fellowship with others in Christ, and learn the practical values of the corporate life. But when once this is known there is a new fruitfulness. At Hebron Abraham dwelt by the terebinths of Mamre. Mamre means `firmness' or `vigour'. When, like Abraham, the people of God are firmly established here, then indeed they have a witness. The events that immediately follow show how mighty was Abraham's witness to the world once he had come to Hebron. The linking factor in these three places is Abraham's `altar unto the Lord'. At the altar, in principle, God accepts only Christ. We, in making our own `living sacrifice' (Romans 12.1), affirm that we accept Christ for ourselves, and accordingly God can receive us in Him. Because we have each abandoned any expectation in our self, and are looking to His Son Jesus Christ for everything, God accepts completely what we offer. Upon that basis, together we witness.