An Exposition of Genesis, Genesis · Chapter 22

An Exposition of Genesis · Genesis · Chapter 22

p. 274CHAP. XXII.

IN this section two things cheifly are related.

1. Abrahams great trial from God. ver. 1. to the end of ver. 19.

2. Nahors line, who was Abrahams brother, ver. 20. to 24.

In the history of the former we have to note.

1. Gods call and command for trial, ver. 1.2.

2. Abrahams ready obedience, ver. 3. to 10.

3. Gods interposition to save Isaac. ver. 11.12.

4. The use which Abraham makes of it. ver. 13.14.

5. Gods confirmation of Covenant by oath. ver. 15. to 18.

6. Abrahams return in peace. ver. 19.

1. In Gods call to Abraham at this time occurr, 1. The season thus described, — And it was after these words or things formerly spoken of. — So Sept. and Cald. This must needs refer to the immediatly precedent occurrencies mentioned, of Gods giving Abraham rest as a p. 275sojourner in the land of the Philistins many dayes. Now after God had spoken so much rest unto him, in his wise providence he rouseth him with one of the hardest trialls that ever he met with in his pilgrimage. Dayes of rest are not continued to him here. 2. Gods acts at this time towards Abraham are three, 1. An act declaring his scope.

And Elohim tempted Abraham. Sept. and Cald. same. This act note's the scope of all Gods dealings with Abraham, it was to put him in his faith, love and obedience, unto proof. Wherein.

1. The author or agent, God himself, not Satan, however somtimes by him God trieth his dearest son also. Math. 4. Whatever therefore is done by him must be presumed to be good.foreign 2. The act, it is said, he tempted. Patriarchalis tentatio. Luther.The word properly signifieth to make trial or proof of any thing, as David had not proved the warlike habit which Saul would have him put on, 1 Sam. 17.39. As the trial of mettals whether good or bad. Now this is used in a double sense, 1. Evil, when it signifieth to suggest evil unto any, and prompt on to do it, which is the proper work of the Devil and mans own lust. So God cannot tempt any, Jam. 1. v. 13.14. 2. Good, when men are put upon high and eminent undertakings to try the strength of grace, or other abilities in them.

This the word seems to import; in this sense onelyonly can it be spoken of God; and so we know God often put Abraham upon such points of doing and suffering, in leaving his Fathers house, in changing habitations, in opposition of Kings, in the rapture of Sarah, &c. This at present is reckoned to be the tenth trial, wherewith God proveth his faith what strength it had; and indeed this putteth him to it, to the purpose.

Quest. Is not God said to lead into temptation, and to move David to sin? 2 Sam. 24.1.

Answ. 1. Judicially, God may be said to lead, that is, to leave men to be tempted by Satan. So he did to David, but Satan suggested him to evil. 1. Chron. 21.1.

2. Permissively God may tempt, that is, by suffering false Prophets to do it. Deut. 13.3.

3. Efficiently somtimes he leads unto temptation, to magnifie his grace in overcomming as he did to his own Son. Math. 4.

Quest. How shall these temptations be distinguished?

Answ. 1. In the matter of them, Gods are hard but not evill, Satans are all sinful.

2. In the issue, God carrieth his out to evidence his grace more, Satan to increase sin.

3. In the end, Gods glory is the end of Gods tempting as in Abraham, but blasphemy and reproach the end of Satans.

2. An act of calling, wherein are joyned. 1. Gods word to Abraham — And he said to him, Abraham. — The Septuag. doubtles Abraham. — Cald. same as Heb. This by Gods accustomed way, by vision, or other discovery God did use to summon Abraham unto the following work.

2. Abrahams reply to God.

And he said behold me. Sept. and Cald. same. He attends presently upon Gods call, and is at his beck. He is not grown sluggish by his ease. ver. 1.

3. An act of command, wherein are included three duties strictly injoyned on Abraham, as first, the taking of his Son.

And he said take now thy Son, Ver. 2.thine onelyonly one Isaac whom thou lovest. — Sept. and Cald. to same. Herein. 1. The object concerned set out. 1. By name of relation, thy son, such as was precious enough, long desired by Abraham, and now comfortably injoyed; a son, and a son of old age. 2. By a term of individuation even thine onelyonly one, not onelyonly so stiled because Ishmael was gone, but in respect of his generation, that he was the onelyonly child of promise, so miraculously born, from a dead body and a dead womb. That onelyonly son, in whom all nations were to be blessed; this eminent seed. 3. By a periphrasis of affection, whom thou lovest, thy darling, thy soul, thy life, unto whom thy heart goeth forth in the first of love. 4. By the name of his person, even Isaac, the son that made all glad. 2. The act commanded, take him, that is, whither I shall send thee take him with thee from mother, family, &c. to dispose of him as I shall order.

Secondly, the motion injoyned.

And walk for thy self to the land of Moriah. — And goe thou to the high land. Sept. — And goe to the land of divine worship. Cald. 1. The motion commanded, is to be gon from house and wife, and take his son with him for the purpose which God made known, go thou for thy self. 2. The term of the motion, the land of Moriah, which some read the land of Gods worship, so the word signifieth, the fear of the Lord: it was the place where Salomon built the Temple. 2. Chro. 3.1… That which was called mount Zion afterward. This was three dayes journy from Beersheba as they made it, far enough out of hearing of Mother or any that might hinder. The Jewes report but groundlesly, that Adam and Noah sacrificed here: but it is certain, this became the place of worship, where the visions of God were, and his fear professed afterward.

Thirdly, the oblation imposed on him.

And make him ascend there for an ascension upon one of the mountains which I shall tel thee. And offer him there for an whole burnt offering, &c. Sept. — And offer him before me there for an whole burnt offering or assension, &c. Cald. — where we have, 1. The matter of his oblation, that very son before expressed. 2. The act of oblation. p. 276Offer him or make him to ascend in the fire, which was the way of offering: wherein are carried, staying, burning, and consuming to ashes: all this he was to do to his beloved. 3. The form of this offering, it was an ascension, or an whole burnt offering as it is stiled by the Grecians because all was to goe in the flame toward Heaven: yet it was in an holy way of burning and consuming. 4. The place where it must be offered, one of the maintains, whatsoever God should dictate to him. No other place pleaseth God for his worship, but what he chooseth for Abraham most subservient unto his own ends. All these particulars put together, make up that difficult temptation, whereinto God leadeth Abraham. 1. He put's him to reconcile contradictions in Gods commands. God saith, thou shalt not kill; and God injoyneth Abraham to stay his son. God had promised this to be the seed of blessing from whom must arise a seed like the starrs of Heaven, and yet he must dye now in his youth, without an ofspring. 2. He puts him upon unnatural actions as a man, as a Father, to shed mans blood, and destroy his own child. 3. He put's him upon the greatest self denial in all that was dear unto him, that ever was commanded; and all to try what his faith and love would doe for God. How Abraham acquit's himself we shall see in the sequel of the history. Thus far is Gods call and command to him. Wherein also Gods dealing with his own son for the redeeming of poor sinners is sweetly represented.

But from the letter learn.

D. 1. The longest time of the Saints rest below, hath a storm of temptation comming after it.

D. 2. God himself somtimes leads his Saints into most difficult trialls for good. They need it.

D. 3. God call's to his servants to assure them of such temptations which he sendeth to them.

D. 4. Saints are ready at Gods call to hear and obey his will as Abraham was. V. 1.

D. 5. God trieth the grace of his, somtimes, in the things which are dearest to their soules.

D. 6. Willing undertaking, motion and working doth God injoyn in hardest work.

D. 7. God doth somtimes command that to his Saints in point of trial which he will not have effected.

D. 8. In matters contradictory and unnatural may God tempt his Saints for his own good ends.

D. 9. Oblation of mans blood, God hath sometime commanded for trial, though yet he abhors it in execution.

D. 10. All circumstances of worship for time and place are determinable by God himself. V. 2. And by man at his direction.

(2) Abrahams obedience to Gods call is related from ver. 3.Ver. 3. to the end of ver. 10.

Wherein are reported.

1. The acts preparatory, ver. 3 to 8. 2. The acts executory, ver. 9, 10. The former are various and to be named in order. 1. His early attendance upon Gods call, And Abraham hast'ned early in the morning. — Arising. Sep. — Arose. &c. Cal. — Abraham non fuit Quaerista. Luth. The immediate connection of this to the former seemeth to import, that God so appeared, and called Abraham by night, as he was wont to do; and again that Abraham knew it was certainly Gods voice, and no delusion: hereupon he is so early as if he would prevent the morning in hastening to do the command of God.

2. His provision for his journy in these particulars. 1. And he girt or sadled his asse; and he covered his asse. Sept. foreign. That is doubtles he commanded one asse to be prepared & harnessed to bear their utensiles for the work unto which he was commanded. 2. — And he took two of his yong men with him, and Isaac his son. — Sept. And Cald. same. No great retinew he hath, but two servants for help in the way, and Isaac whom he was to offer; enough for his work. 3. — And he cut the wood of the burnt offering; Such doubtles, which was fit for the service, the green trees, being unapt in the place whither he was to go. All necessaries are provided.

3. His motion to the place, — And he-arose and walked to the place which Elohim told unto him. Here is expressed his progress to do the will of God though never so cross to his own, being commanded by him; He riseth and goeth on whither God bad him. He pursued it as well as began it, ver. 3.

4. His discovery of the place, — In the third day also Abraham lift up his eyes and saw the place from a far. — Sept.Ver. 4. & Cald. same. Herein are reported, 1. The time, on the third day, about which, variety of conjectures are in the letter, whether this space conteined two short parts of a day, and one whole one. It is evident, Abraham was early up on the first day, and doubtless travelled that out, and the second must be spent also, and how early on the third day, he made the place is not spoken. The distance of Moriah from Beersheba p. 277breed's this question, some determine it but one dayes journy, some making it 20 German miles, which are 60 of ours, and might wel take up so much time, they going on foot. That Abraham should go but softly and delay is not probable, he being so early up about his journy; it is likely the work was done the third day, and therefore that he discovered the place be times. Others make the number mysticall to answere somthing about Christ three dayes being in the earth, but the Spirit maketh no such application here 2. The discovery, He saw the place; How could he know it to be the same? Doubtless God t…ld him that he would shew it him, and so surely when he came within view God gave him some signall of it; so that he plainly saw it and knew it to be the place. 3. The distance, it was a far of; though not mentioned how far, yet doubtless so far that his servants could not hear nor see what was to be acted there by Abraham. The certain measure is not set down.

Learn thence.

D. 1. Gods faithful ones are early up at his call unto the hardest services.

D. 2. Prudence will direct Gods servants to provide all requisits for his worship commanded.

D. 3. Motion and progress must be made according to Gods direction as well as entrance on his work. V. 3

D. 4. Continuance in progress must be to the third day by Gods Saints, that is, unto the time of discovery of Gods will.

D. 5. God doth shew his servants after three dayes, that is, his set time, the discovery of his will: in place of meeting.

D. 6. Saints must use their senses to discover, that which God make's out to them in his time, Ver 4.

D. 7. From Abrahams seeing the place a farre of, Some time God is pleased to discover the ends and issues of his providence a farre of.

5. Another act preparatory is his charge to his servants, ver. 5.Ver. 5

Wherein may be observed.

1. His command imposed upon them — And Abraham said to his yong men sit ye by your selves here with the asse. — Sept. same — Wait, &c. Cald. — 1. He that injoyneth here was Lord to them, but servant to God, now especially designed to be a sacrificer, one that in both respects had power. 2. His injunction is to bind them a while to the place where they were, to sit and wait there. What thoughts might be in the young mens hearts about such an order, is not revealed, yet doubtless they had their musings, and words about it. 2. The reason of the command suggested. Noting, 1. His purpose of going further with his son, — But I and this lad will walk thither; His pleasure in this was reason enough to his servants; but his will was after God, that they two should be alone.

2. The end of their motion,foreign — And we will worship, or in the letter, bow our selves. Sep. and Cald. same. Which incurvation synecdochically note's all manner of worship and so this of sacrifice; wherein that Abraham might not be hindred, he leave's them behind.

3. His promise of returning so soon as his work was done, — And we will return to you — Sept. and Cald. same. — How Abraham could promise this knowingly when he purposed to sacrifice his son, is a question. 1. It is certain he beleeved that God could raise him from the dead, though he stew him, Heb. 11.19. yet whither so soon as he had slain him is not expressed. 2. It is conceived he prophesied what he knew not. 3. It may be a speech our of his present troubled thoughts without any impeachment of his integrity.

Learn from all.

D. 1. Saints bent to the work of God, will turn any thing back that may trouble them in it.

D. 2. Inferiour things may and must be inhibited by soules above them in case of hindring from God.

D. 3. Saints freed from incumbrances do speed to dutie's.

D. 4. Humble submission to the hardest part of worship will Gods servants readily yeeld. Both Abraham and Isaac.

D. 5. Return to relations, and relation dutie's is just after the worship of God.

D. 6. Better events come after beleeving-worship somtimes than Saints are aware of. Ver. 5.

6. The next act of preparation is carried on between Abraham and Isaac, ver. 6. 7, 8. Wherein are.

1. The lading of Isaac, with the wood for the burnt-offering.

And Abraham took the wood of the burnt offering, and put it upon Isaac his son. Sept.Ver. 6. and Cald. same. The sense of the letter is plaine; Abraham the Father, layeth the wood for the burnt offering upon Isaac his p. 278son: which supposeth him to be at maturity of age to bear the asses burden; and the wise providence of God to make him bear, that which was intended for the sacrifice of himself. It is applied by some, 1. To the father sending and burdening his son for sinners. 2. To the sons ready bearing the instrument of his own offering. No small matter was this with Abraham to make his son undergoe such a burden, yet this is done at Gods word.

2. The taking of other necessaries to the work himself. — And he took in his hand fire and the knife. — The fire and the sword, Sept. and Cald. These were the sacrificers utensils; these Abraham carrieth, which also may be presumed to be such as God himself appointed for this work, such as the Priests of God afterward used.

3. The joynt progress, — And they walked both together — Sept. and Cald. same. — Thus prepared for their worship they make on together willingly to the place. ver. 6.

4. The mutual conference in the way. Werein note. 1. Isaacs advocation, — And Isaac spake to Abraham his father, and said my father. — Saying father, Sept. Cald. as Hebr. In which expression may be noted. 1. His simplicity. 2. His humility. 3. His duty to inquire of his father in such matters of God. Grace and nature may make him call him father, which doubtles wrought not a little upon Abrahams spirit.

2. Abrahams answere, — And he said, behold me, my son. — What is the matter son? Sept. — Cald as Hebr. Natural affection, make's him reply, and fit himself to converse. Behold here am I saith Abraham what is the matter my son?

3. Isaacs question, — And he said behold the fire, and the wood, but where the lamb for burnt-offering? — Sept and Cald. same. That this is a question of one ignorant or doubting, is to be presumed; he was bred up in the course of sacrificing to God, therefore must he know the requisits hereunto; and when he saw fire, and wood, and knife, and no lamb, this puts him upon the question and this occasion's a full answer. ver. 7.Ver. 7.

4. Abrahams reply, — And Abraham said, my son, God will provide for himself a a lamb for a burnt offering. — Son, God will see for himself a sheep, &c. Sept. — My son there will be revealed before God for himself a lamb for a burnt offering. Cald. The reply is not direct as to that which Abraham knew was commanded, but yet an answer of truth. Carrying in it perhaps more then Abraham thought of at that time. 1. It carrieth tenderness of a father to his son, not willing to terrifie him with the discovery of God that he must be the sacrifice himself. 2. It carrieth full satisfaction of truth, that God would provide for himself an offering, wherewith Isaac was quieted; which providence did effect. 1. That Isaac was the oblation in faith. 2. That the ram was the burnt offering in type. 3. That Christ the Lamb of God was to be the sacrifice in truth. All was carried in his reply, though Abraham did not for present understand it.

Fifthly. The issue of al the conference, which was their proceeding to the work, — And they walked on both together. — Sept. and Cald. same. In short, Abraham is not stopped nor Isaac startled at this answere, but hearts are carried on together to the intended work. ver. 8.Ver. 8.

Learn from it.

D. 1. Gods promised seed must bear all the burden which he layeth on them. Both Isaac and Christ.

D. 2. It is no diminishing of love from the son of promise to make him bear a burden for sacrifice.

D. 3. All called to sacrifice unto God must needs do their own parts in the work. So Abraham.

D. 4. Soules prepared for Gods Sacrifice, must move onward to do it. Ver. 6.

D. 5. Children of promise have confidence to call on their father in time of doubt and trouble.

D. 6. Gracious fathers offer themselves for good unto the call of such children.

D. 7. Gracious soules are inquisitive after all requisits for Gods worship or sacrifice. Ver. 7.

D. 8. Gods providence is the best ground of answer to questions of difficulty and disturbance.

D. 9. Gods providence alone doth prepare that sacrifice which is pleasing to himself.

D. 10. Soules satisfied with Gods providence, goe on chearfully to perform the hardest duties. Ver. 8.

2. Now followeth the act of execution by Abraham, whereabout we have to note, these more immediate passages.Ver. 9.

1. Their attaining to the place of offering — And they came to the place which God had told unto him. Sept. and Cald. same. After all their motions they reach the place appointed, and sat not down until they p. 279came thither, where God must have his service performed to him: faith and love to God carrieth them home, both father and son.

2. The structure of an Altar there for the service to be done. — And there Abraham built an Altar. — Sept. and Cald. same. 1. The builder is said to be Abraham, but doubtless not without his son; It is to be presumed that he helped his father in the work. 2. The building was an Altar, such as God had commanded, to be made of earth, according as the law afterward declared; Hereabout they both labored doubtless, and quickly finished it for the oblation to be made thereon. So their faith maketh them also observe Gods will for Gods work.

3. The ordering of the wood. — And he ordered or disposed the wood. — Cald. same. — Put on the wood. Sept. Surely herein is to be supposed that Isaac was helpful to his father also, though the ruling of the action belong to Abraham. 1. The matter disposed, is the wood and fewel to consume the sacrifice. 2. The order is a fit disposition of all for the present service: It was not confusedly to be laid on an heap, but fittest for consuming the sacrifice. Faith make's them work orderly in Gods service.

4. The binding of the sacrifice. — And he bound Isaac his son. — Sept. and Cald. same. Herein Abraham is agent and Isaac patient. Neither can it be credibly thought, that this should be done in silence without any conference between the father and son. Doubtless now Abraham openeth to him the will of God, and what sacrifice he required, even Isaac himself, the son of his fathers love; And sheweth how faith had carried him out against natural affection to do the will of God, and therefore how much it concerned the son of promise to be obedient thereunto. Isaac resisteth not, but being strong in faith no less submits himself to the will of God for suffering, than his Father for acting in such a sad tragedy as was commanded.

Josephus personats both Father and son speaking to each other in this matter. It is evident in the issue, Isaac yeilds himself to be bound, for otherwise his Father could not do it, he being able enough to resist him, and having reason enough that might be suggested thereunto. Two examples of mighty faith. Somthing like was Jephtahs daughter. Judg. 11.36.

5. The laying of it on the pile of wood, the next act foregoing the fatal stroke.

And he put him on the altar upon the wood. — Sept and Cald. same. 1. The agent, the same Father. 2. The patient, the same son, who as a lamb before the shearer so opened he not his mouth, willing to be laid on, to be an oblation unto God. 3. The act transient from Abraham to Isaac, the one laid him on, and the other content so to be placed upon the wood. So much further faith works in both. ver. 9.

6. The last act for execution, which now commeth even to Isaacs throat — And Abraham put forth his hand and took the knife to kil his son. — Cald. same. — Stretched out his hand to take a sword, &c. Sept. — 1. His hand is put forth by faith. 2. The knife is taken up toward the throat of his son. 3. The act was now in doing to shed his blood upon the altar. So far Abrahams faith was justified by his obedience, in such an hard temptation as this. Two memorable examples of faith.

1, In Abraham, (1) He preferred God and his will. (2) He denied himself. (3) He offered his son. Heb. 11.17. Jam. 2.21.22.23. Herein he was a type of God the Father, making the soul of his son an offering for sin.

2. In Isaac, (1) He preferred God before his own life. (2) He denied himself to the uttermost of his being. (3) He was willing to become a sacrifice unto God. And herein was he a type of the son of God. Both are examples imitable, in exercizing faith towards God. ver. 10.Ver. 10.

It Learneth us.

D. 1. Children of faith go thorough and reach home to the place and service which God appoints. So Abraham and Isaac.

D. 2. Faith raiseth the altar and useth it to the end which God commandeth. So now Christs Godhead.

D. 3. Faith ordereth all things sweetly for the sacrifice and Worship of God as he commandeth.

D. 4. Faith offereth a dearest son in sacrifice to God in purpose, though he be kept alive in event. Ver. 9.

D. 5. Indeavors and works to the utmost must justifie such faith until God stop them.

D. 6. The son's of promise are willing by faith to be made sacrifices to God at his call. Ver. 10.

3. The next general head of this Chapter is Gods comming in to save Isaac, and comfort Abraham. As is related, ver. 11.12. Wherein we have.

1. Gods call to Abraham with his reply, ver. 11. These terms are considerable in this passage, 1. The term of connection, which immediatly knits this call to Abrahams act of taking the knife. No sooner p. 280commeth Abraham to the pinch, extremity, or last act of execution but in that moment commeth God in to help. Then he calls back to save.

And the Angel of Jehovah called to him out of the heavens and said Abraham, Abraham. — Angel of the Lord, &c. Sept. and Cald. — 2. The party calling, the Angel of Jehovah or the Angel Jehovah; for this was not a created Angel, but Jehovah himself as appears by his word, ver. 11.Ver. 11. It was therefore the Son of God, who was the angel of the Covenant, he calleth here in a fit time. 3. The place whence the call came, it was expresly from heaven; this circumstance was apparent, and this Abraham knew, none but heavens call could stop his hand. This is emphatical here. 4. The call itself, which was of Abraham by name, He called and said, Abraham, Abraham. Wherein note. 1. The truth of the call, the voice of God appeared. 2. The importunity of it, by doubling his name, Abraham, Abraham, speaking thus in a kind of passionate expression, being intent upon Abrahams action to stop it.

5. Abrahams reply, — And he said, behold me. — Sept. and Cald. same. 1. The replier is Abraham called. 2. The reply itself, an expression of his attention unto God, knowing it to be his voice; he hath respect to God before and in his work still to follow Gods will, and to stop where God bids him stop. ver. 11.

2. Gods charge to Abraham, ver. 12.Ver. 12.

Wherein.

1. A stop injoyned him in his present work of offering in his son. — And he said, thou shalt not send or put forth thy hand against the young man, and thou shalt do nothing to him. —Lay not thy hand upon the child. Sept. — Stretch not out thy hand, &c. Cald. The whole is an inhibition upon Abraham from proceeding further in the sacrificing of his son.

Where we may note.

1. The power inhibiting, God, the same who tempted him.

2. The party inhibited, Abraham, at the point of execution.

3. The thing inhibited; the killing of his son, in a double expression. 1. Put not out thine hand against the young-man, draw back Abraham, lay down the knife, proceed no further. 2. Do nothing to him, that is, of hurt, much less kill him: for doubtless good he must do unto him, unbind him, set him at liberty, and let him live to see Gods promise. Here was a kind of resurrection, for in a figure or parable Abraham now received his son from the dead, Hebr. 11.19.

2. The reason of this injunction is added here. — Because now I know that thou fearest Elohim, and hast not kept back thy son, thine onelyonly one from me. — Cald same. — Thou hast not spared. thy beloved son for my sake. Sept. The whole reason of the prohibition is, the evidence given sufficiently now by Abraham, of his faith, love, and feare towards God; which experiment God aimed at in this trial, and that being effected there was no more need of going farther in the work. In the whole, these particulars come to notice.

1. Evidence to satisfaction made to God, for now I know. Did not God know what Abraham was before? Surely yea, therefore is this to be understood as spoken after the manner of men concerning God: he needs no experiments to know men, he must needs know the work of his own hands: but now he speak's thus for our sakes, that this act of Abraham was abundantly scientifical to any.

2. The conclusion evidenced, that Abraham feared God, the exercise of one affection is put instead of the whole work of obedience, faith, love, &c. So the fear of God is used often. Now this was demonstrated concerning Abraham. That God doth acknowledge it.

3. The medium of this demonstration, for he with-held not his son, his onelyonly one from God. He that denieth himself to the uttermost, and spareth not the dearest thing from God, he must needs fear God, but Abraham did so, therefore he must fear God. There is no difficulty in the terms, most have bin spoken unto already. To that Querie, why God would not have Isaac offered when he had commanded it? I shall return thus. 1. The will of God is reason enough. 2. It was enough to prove Abrahams faith and obedience. 3. God would have Isaac to live and receive his promise, rather then raise him from the dead. 4. God would teach Abraham and all, that he delights not in mans blood; and so condemn the infatuations of Satan this way. 5. God would thus comfort Abraham and no otherwise. 6. God would have us learn, that faith suffers no prejudice by obedience, and so incourage us to beleeve.

Learn now from it.

D. 1. In the utmost point of the Saints temptation and obedience, God commeth in to help his.

D. 2. Jehovah himself becom's a messenger of peace to his beleeving ones.

D. 3. Temptations sent from Heaven, are measured also from thence.

D. 4. God is earnest and speedy with his Saints to help them from the uttermost of temptation.

p. 281D. 5. Jehovah call's back in season his holy ones from doing what might be prejudicial to him or them.

D. 6. Saints are attentive to Gods call, that they might be ordered thereby in all their duties. V. 11.

D. 7. The extraordinary commands of God shall not actually infer the breaking of his ordinary Law and will.

D. 8. Gods inhibition comes timely in, when such prejudice is like to be done to his Law. So it was here.

D. 9. God speaks and works somtimes after the manner of men, to prove the faith and love of Saints.

D. 10. Evidence of Gods fear in his Saints is the main scope of Gods temptations.

D. 11. The parting with our onelyonly indearments for Gods sake, is a clear demonstration of Gods fear ruling in us.

D. 12. When God hath evidenced enough the faith and love of his, he stops his fiery trials. So here. Ver. 12. In the end he will comfort his Saints.

4. The next head in the history of Abrahams trial, is his return to God, ver. 13.14. Which is by way of sacrifice and praise; in which passage are considerable. 1. Abrahams discovery of a sacrifice.

Ver. 13.And Abraham lifted up his eyes and saw, and behold a Ram behind holden in a thicket by his horns. — One ram held in a shrub, sabek, &c. Sept. — Behold a Ram after he was caught in a tree, &c. Cald. All here expressed is about Abrahams discovery, but how came he now to see it? Who brought it to him? Surely here was the word made good, which he spake to Isaac, God will provide a Lamb. It was his providence onelyonly, that brought this to be sacrificed instead of Isaac. It seems to be as if he had said, Abraham, Abraham, spare Isaac, see here is the sacrifice which for this time I have provided for my self. Hereupon, Abraham lift's up his eyes, and seeth. Herein.

1. The connection sheweth the occasion of Abrahams discovery, it was immediately upon Gods call. 2. The meanes of discovery, lifting up eyes and looking. 3. The matter of discovery, A Ram behind him; about which various idle fancies there be 1. Of Rabbins, who say it was one created at the beginning, and kept 300 years, which agrees with other fables, that the Devill hath taught them to make, for abusing scripture. 2. Others argue, how could this be the same, of which Abraham spake? That was a lamb, and this a ram; which may very well agree, that a ram may be a lamb of such age as to have horns; but suppose Abrahams word was onelyonly general, a lamb, for any other kind which God required for sacrifice, which is most probable, this knot then is easily untied. 4. The manner of discovery of the ram, he was tied in a thicket by the horns; there God offered him to Abraham so intangled, that he might soon take him. The conceit of the word Sabek to signifie a goat is groundless, as some. Or to make it as a proper name: It notes a perplexed thing and in the woods, any thick briars, or shrubs out of which it is hard to deliver any thing intangled. Whether this were created newly, or brought to that place by a special hand is not worth contending, this being certain that it was a fruit of Gods special providence. 2. Abrahams sacrificing of it.

And Abraham went and took the Ram, and made him to ascend for an ascension and offered him for a burnt-offering instead of his son. — For Isaac his son. Sept. — Cald. same Hebr. In which passage may be observable 1. The connection of Abrahams work to his discovery, so soon as he saw what God had provided, he stops not to follow his providence, and word. 2. His action, He went, he took, he offered the ram, herein he is not backward to give unto God his own.

Quest. It is questioned, how Abraham could take that which was not his own to offer unto God?

Answ. It is as easily answered; that it was Gods, & he brought it unto him, who is the God of all the earth, and he is Lord of all, he giveth it to Abraham, therefore he wronged no man by giving it again to God. 3. The form of his acting, it was Worship by burnt-offering, which God appointed unto the time of the comming of the lamb of God into the world. Abraham and his, had need of expiation by blood, and so God disciplined them and his Church to guide them unto the true blood of sprinkling,Job. 33. v. 24.Job 33:24 which they must have in his own son. 4. The end and use of this action, it was instead of his son; so Isaac was the oblation of faith, the ram of sense in type, but the Son of God in truth; who instead of all the children of promise offered himself to God. Either they must dye or some for them, & none but the son of God will serve, who is the true lamb that God provides. ver. 13. Thirdly Abrahams memorial in thankfulness for such seasonable appearance of God, to end his trial so sweetly. p. 282Wherein are to be observed. 1. The memorial itself, in giving that place a name for ever.

And Abraham called the name of that place, Jehovah wil see, foreignor provide. — The Lord hath seen. Sept. With respect to that past. — And Abraham prayed and sacrificed in that place, and said before the Lord, here generations shall serve. Cald. Note herein. 1. The imposer of the name, Abraham, not without instinct from God. 2. The name imposed, God will provide, as now he had done; the Caldee paraphrase read's with respect to the Church of God, which after should serve there in Gods temple; but this is from the letter. 3. The object of imposition, that place where he was brought to the extremity of temptation; and then God gave in a ransom. This beareth the name, as a signal of Gods providence. Such means of perpetuating Gods memory to generations have bin used by the Saints of old.

2. The use of this memorial expressed, — That it is said to this day, in the mount, Jehovah wil be seen. — The Lord hath been seen. Sept. — Therefore it was said in this day, in this mountain Abraham sacrificed before the Lord. Cald. This from the letter. In which are two uses carried. 1. One implied, which is thanksgiving unto God, that his name should be spoken of with praise. 2. Another expressed, that it should be a perpetual doctrine for faith in the Church; that in the mount of extremity, God will appear, and provide sweetly for his tempted ones, that soules might be perswaded to trust in him. ver. 14.Ver. 14.

Learn from it.

D. 1. Faith look's about at every call of God, to see his will and doe his work.

D. 2. God alwayes giveth some good unto faith to behold, upon it's looking.

D. 3. Providence put's in a ransom behind faith, when extremity of danger is before it. As it was to Abraham.

D. 4. Rams and lambs were Gods provision for sacrifice before Christ.

D. 5. God make's thickets to keep the sacrifice for faith in type: but perplexities hold the Lamb of God in truth.

D. 6. Faith take's and offer's the gift which God brings to hand.

D. 7. Abram spared Isaac, but ten thousand could not keep Christ from dying.

D. 8. The best need blood to purge them in their best duties. Ver. 13.

D. 9. Faith raiseth monuments to perpetuate the praise of Gods eminent providence.

D. 10. Gods mount-appearances are recorded to work faith on his providence.

D. 11. In the mount God will provide for beleevers as he did for Abraham. Ver. 14. This is a true proverb, a divine truth that shall not fail.

5. The next particular in the first general of Abrahams trial, is Gods confirmation of his Covenant unto him by oath, after all the trial of his faith and obedience.

Wherein occurr.

1. Gods call, vers 15.Ver. 15. — And the Angel of Jehovah called to Abraham the second time out of heaven. (Sept. and Cald. same.) 1. The terme of connection sheweth that all this immediatly followeth upon Abrahams faith, obedience, sacrifice and praise given to God. Immediatly hereupon God appears again. 2. The author of the call is no created Angel, but the angel Jehovah, as was shewed in his former call, ver. 11. 3. The object called is Abraham now escaped out of his fiery trial. 4. The order of it, the second time, once before he called him to stay his hand from Isaac, and to offer the sacrifice which God provided; all which being done according to Gods will, he call's now again to him for his consolation. 5. The place from whence the call commeth, it is from heaven the throne of Gods holyness, whence all that is revealed is full of majesty, and power and truth; the highest and the best of things are from thence. Thus the call is set out.

Learn thence.

D. 1. Immediate is Gods respect shewn to the obedience, sacrifice, and praise which faith offereth to him.

D. 2. God become's the messenger of his own comforts somtimes to his Saints.

D. 3. Gods first call to duty, hath a second for comfort following it upon Saints who do obey.

p. 283D. 4. Heavens consolation is sent downe here upon Saints below, while they conscientiously serve God who is above. Ver. 15.

2. Gods oath, ver. 16.17.18. About which we are to note.

Ver. 16.1. The form of it. — And he said, by my self have I sworn, saith Jehovah. — Sept. same. — By my word have I sworn, &c. Cald. — This is the first time we read of Gods swearing, and the highest way of confirming promises. It is a sweet condescension of God, thus to bear up poor creatures by such wayes, which to them seem the surest. God hath no need of swearing for himself, but for our sakes. Herein note.

1. The authority herein appealed unto, Jehovah himself. Swearing must be by the greatest, now because God had no greater he sware by himself, as the Apostle speaketh. Hebr. 6.13. So we read, he sware's by himself, Jer. 22.5. Somtime by his great name, Jer. 44.26. Somtime by his soul, Jer. 51.14. Somtime by his holyness, Amos. 4.2. All which denote but God himself the most high.

2. The appeal or force of the oath itself, which is the form, I have sworn, that is, put my self and being as it were to pledge, all I am and have, do I make over to thee by oath, for making good of what I have spoken. Let my being not be, if I fail thee. O infinite obligation!

2. The occasion of it, — Because for that thou hast done this thing, and kept back thy son, thine onelyonly one. — And hast not spared thy beloved son for me. Septu. — Hast not spared thyne onelyonly son. Cald. Herein.

1. The rational particles do not here intend causality, that Abraham by this should deserve of God this ingagement, but to note onelyonly the series and order of Gods manifesting himself unto him; God gave the promise freely to Abraham before, when he called him out of Ur of the Caldees, therefore he could not now deserve it of him; however in the way of duty God vouchsafeth to give him further confirmation of it.

2. The thing itself whereupon God offereth this oath is expressed two wayes, 1. Thou hast done this word or thing, viz. that which I commanded, thou hast fully done it. 2. Thou hast not withheld thy son thine onelyonly one. Thou hast parted with thine onelyonly indearments for my sake. In doing this thou shalt not loose thy labour, I will swear to thee all the good I have promised.

Quest. Why should God swear yet to Abraham?

Answ. 1. It was Gods free will. 2. Though Abraham was strong in faith, yet this made him stronger. 3. It was done for the Churches sake to the end of the world, that they might also have strong consolation in the truth and certainty of Gods promise.

It learneth us.

D. 1. God of his free grace sweareth promises to faith, as well as make's them.

D. 2. In obeying, not for it, doth God confirm his promise unto faith.

D. 3. God spare's not his oath to them for their comfort who spare not indearments for him. Ver. 6. Gods oath was better then Abrahams Isaac.

3. The matter of Gods oath followeth, with a repetition of Abrahams work wherein God met him, ver. 17.18. First. The matter unto which God here sweareth containeth these heads.

1. Benediction in general.Ver. 17. — That in blessing I will bless thee. — Truly blessing I will, &c. Sept. — Cald. as Hebr. Herein, God sweareth to Abraham, that is, pledgeth his very being to him. 1. To give him all sweetness of good, spiritual and temporal, as before opened, Chap. 12. Carried under the name of blessing; which is an effectual speaking good, or doing good for him. 2. To give him all fullness which is imported in the reduplication, blessing I will bless 3. To give him assurance of all this good, which is carried in that asseveration Surely I will bless; as well, as in the doubling of the terms.

2. Multiplication of him in his seed, — And multiplying I wil multiply thy seed as the stars of the heavens, and the sand upon the lip of the sea, or the sea shore. — Sept. an Cald, same. Herein God sweareth the multiplication of the seed of Abraham to receive the former blessing. 1. Positively expressed, I wil multiply. 2. Comparatively, with respect to starrs and sand on the sea shore, formerly compared with the dust on the ground; this was performed very much in his natural seed, but much more in his ingrafted branches from the gentiles.

3. Dominion of his seed. —

And thy seed shal inherit the gate of his enemies. — The cities of their adversaries. Sept. — And thy sonns shall inherit the cities of them that hate them. Cald. Hereunto also God sweareth to Abraham, that his seed should prevail, judge, and have dominion over all enemies, all which is carried in the possession of their gates, where judgment was wont to be executed, and the strength of cities usually lay. 1. This might partly and at somtimes p. 284be made good to his natural seed. 2. Eminently was it made good indeed by Christ, the special seed of Abraham, who vanquished the very gates of Hell, and before he have done, he will have all the gates of his enemies. ver. 17.

4. Propagation of blessing by his one eminent seed thorough all nations, — And in thy seed shal be blessed all the nations of the earth. — Sept. same. — And for thy sonns shall be blessed all the people of the earth. Cald. — The nations shall bless themselves in that promised seed by faith, &c. Hereunto also God sweareth, and ingageth his very being to Abraham. 1. The subject of this good is all Nations, such as beleeve among all. 2. The good sworn is as before, blessing of adoption, righteousness, holiness and glory, with all appurtenances here below. 3. The means whereby this good is to be conveyed, is the mediating seed, the Lord Jesus Christ, the eternal Son of God, and by the flesh assumed, the transcendent seed of Abraham. So the Apostle expresly interpret's these words against Jewish and heretical glosses, he said, in thy seed as one, and that is Christ. Gal. 3.16. Psa. 72.17. Secondly, the duty wherein God found Abraham, when he gave out this oath, which is in his faith and obedience.

Because that thou hast heard by my voice, or hast bin perswaded. — Because thou hast obeyed, &c. Sept. — For that thou hast obeyed my word. Cald. 1. The rational particle argueth no deserving cause of Gods oath to Abraham, but onelyonly the consequence of one grace of God upon another, assurance of blessing upon obedience, both which God gave. 2. The matter itself which God regarded, obedience to his word, wherein while Abraham was conservant, God was pleased to adde his oath unto his promise for greater consolation. This is the seventh, the last, and the greatest appearance of God to Abraham toward the shutting up of his pilgrimage.

Learn from it.

D. 1. The sweetest, best, fullest and surest blessings are by God sworn to Abraham and his seed.

D. 2. The multiplication of the Church must by Gods oath be made good to full measure and number as the starres and sands in Abrahams seed. Ver. 16.

D. 3. The Church must have dominion over all enemies by the oath of God. That seed must take the gates of theirs. V. 17.

D. 4. In Christ the eminent seed of Abraham, and the Son of God, nations must bless themselves as God hath sworn.

D. 5. God who cannot lye is bound by oath to do all this for Christ and his.

D. 6. In a way of faith and obedience unto God, this oath is given, and performed unto poor soules. Ver. 18.Ver. 18.

6. The last thing in the history of Abrahams trial, is his return home in peace.

Wherein two terms are noted.

1. His comming to his servants.Ver. 19. And Abraham returned to his young men. — Sept. and Cald. same. Now he maketh good his word better than he thought of, when he went from them, he and Isaac, doubtless both come together, however the Father is onelyonly named. He left not his son in the mount, nor sent him to Schem, as the Jewes fable is, but they went to their own family now to walk with God there; but first they reach the young men left behind at a distance for this time.

2. Their return home. — And they arose, and went together to Beer-schaba, and Abraham sat down and dwelt in Beersheba. — Cald. same. — To the well of the oath. Sept. — 1. His safe returne to his own place. 2. His safe habitation is here reported; which carrieth not onelyonly his bare comming home, and abiding there, but doubtless all his conversation in family duties, walking before and with them in Gods fear. All this Gods providence ordereth for him, after his attendance upon God and obedience to his word.

Lean from it.

D. 1. God doth send back his tempted ones in peace after hardest trialls beyond their own thoughts.

D. 2. Providence calleth forth and carrieth home sweetly to and from attendance on him.

D. 3. Sutable services unto God must be done in our dwellings as well as in Gods mount. Ver. 19.

2. The second general of this Chapter is the history of Nahors line Abrahams brother, with some respect to the Church. In the whole history, may fall under observation.

p. 285Ver. 20.1. The order of it, — And it was after these words, things, or passages, it was declared to Abraham saying. — Sept. and Cald. same, After all these transactions between God and Abraham, and that he was now returned in safety to his house. As God had comforted him by his promise and oath as to spiritual things mainly; so now providence ordereth some newes to come to him from his brother Nachor; of whose welfare with his progeny, no doubt Abraham was glad to hear. 2. The tidings brought him of a double issue of Nachor. 1. From his true wife Milcah, 1. Immediate eight sonnes. Ver. 21.1. foreign. Sept. Huz his first born, conceived by some to be head of that country whence Job came. Job 1.1. But denied by others. 2. foreign. Sept. Buz his brother, conceived to be the Father of Elihu, that yong man who speaks with Job when his friends were silenced, Job. 32.2. 3. foreign. Sept. Kemuel the Father of Aram, probably of some family of the Syrians, who generally are called Aram,Ver. 21. and several diversifications of them. 4. Chesed — Sept. Vazath. 5. Chazo. Sep. Azau. 6. Pildasch, — Sept. Phalaes. 7. Jidlaph — Sept. Jeldath. 8. Bethuel Sept. Bathouel.

Ver. 23.2. Mediate from Bethuel. — And Bethuel begat Rebekah. 2. From his concubine Reumah she bare Tebach, and Gacham, Ver. 20.21.22.23.24.

Ver. 24.Quest. 1. Why is this line of Nahor here inserted?

Answ. It seemeth, 1. To shew whence Rebekah was, whom not long after this, Isaac took to be his wife, and therefore it serveth to give light to that history. 2. To shew the descent of Gods true visible Church on the fathers side from Abraham, and on the mothers from Nahor, as it descends from Isaac. 3. To shew that in those parts God also had his Church or some families fearing his name, so it was in Nahors, whome therefore Joshuah reckons as a father of Israel, though it seemeth Gods worship was not so pure among them.

Quest. 2. What was this concubine, and were such lawfull?

foreignAnsw. 1. They were halfwives, their name commeth from a word noting division; They were injoyed as wives, yet in subjection to the true wife as to houshold government, neither did their children inherit. 2. As to their use, surely it was irregular, for from the beginning it was not so.

Learn from hence.

D. 1. After obedience to God and confirmation of love from him; Providence somtimes adds creature comforts and refreshings to his Saints.

D. 2. Distance of place should not keep brethren from mutual communications of Gods goodness to them. Ver. 20.

D. 3. Providence hath kept a record for us of the Churches line separate from the world. Ver. 21.22.23.

D. 4. Abuses of marriage are ancient, but not so old as the simple, pure institution and use of it.

D. 5. The worse line is somtimes mentioned for the honor of the better.

D. 6. Wisdom must call out of Genealogies the mind of God to help unto truth and Godliness.