12 And he said, f Lay not thine 13 And Abraham lifted up his hand upon the lad, neither do thou eyes, and looked, and beheld behind any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son, from me. 1 Sam. 15. 22. Mic. 6. 7, 8. ch. 26.5. Jam. 2. 22. him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son. 12. Lay not thy hand upon the lad, knew, by a new proof, by having actu&c. The Heb. yeled, is applied ally made trial of him. He speaks here, not only to lads or children, but also to as in multitudes of other cases, in accomgrown up young men, as above to modation to human usages of speech. Abraham's armed or trained servants, It is common for men to say that they ch. 14. 14; to the young man of She- know that which they have found out by chem who ravished Dinah, ch. 34. 19; special trial, which they have learned to Joseph when called to interpret Pha- as the result of experiment; and the raoh's dreams, ch. 41. 12; to Joshua Most High is here pleased to adopt the acting as a servant or minister to same language. Thus Ps. 139. 23, it is Moses, Ex. 33. 11; and to Absalom said, 'Search me, O God, and know my making war against his father, 2 Sam. heart; though the psalmist had just be18. 29. The command was intended fore said, v. 2, 'Thou understandest my merely for trial; and as it fully ap- thoughts afar off. For himself he needpeared on trial that Abraham was cor- ed not the patriarch's obedience to disdially willing and determined to resign cover to him the state of his mind; but his son in obedience to the will of God, for our sakes he made the exhibition of the end of the command was answered; Abraham's obedience a ground for acconsequently the counter-command to knowledging the existence of the inward forego the sacrifice is not to be viewed principle from which it sprang. It is by as militating at all with the unchange- a holy and obedient deference to the ableness of the divine counsels.-The divine authority that faith and fear are voice of God was never so welcome, made manifest. As a sinner, Abraham never so sweet, never so seasonable as was justified by faith only; but as a pronow. It was the trial that God intend- fessing believer, he was justified by the ed, not the fact. Isaac is sacrificed, and works which his faith produced. This is yet alive; and now both of them are view will probably reconcile the appamore happy in what they would have rent discrepancy of Paul and James in done, than they could have been dis- regard to Abraham's justification. They tressed, if they had done it. God's both allege his case as an example of charges are oftentimes harsh in the be- what they are teaching, but the one resginnings and proceeding, but in the con- pects him as ungodly, the other as godclusion always comfortable. True spir-ly. In the first instance he is justified itual comforts are commonly late and by faith exclusive of works; in the last sudden; God defers, on purpose that by faith, as producing works, and thereour trials may be perfect, our deliver- by proving him the friend of God. ance welcome, our recompences glo- 13. Behold, behind him a ram caught rious.' Bp. Hall.- -TI know that thou in a thicket. This was in fact an accomfearest God, &c. God previously knew plishment of what Abraham himself all this, and had in effect declared it, had a little while before unwittingly prech. 18. 19. The idea is simply that he dicted. In reply to Isaac's question, 14 And Abraham called the name said to this day, In the mount of of that place Jehovah-jireh: as it is the LORD it shall be seen. 'Where is the lamb for a burnt-offer- a burnt-offering.' The striking coring?' he had said, 'My son, God will respondence between this name and provide himself with a burnt-offering.' 'Moriah' will be evident upon reBy this answer he merely intended to ferring to what is said of the etymolsatisfy his son's mind for the present, ogy of that word in v. 2. The whole till the time should come for making thread of the sacred story makes it known to him the command which he evident that good men of old were parhad received from God, in which com- ticularly solicitous to express in some mand that provision was actually made. public and permanent manner their But now, through the miraculous inter- grateful sense of the divine mercies. position of Heaven and the substitution Hence they scarcely ever received any of the ram in Isaac's place, it had been remarkable deliverance from evil or literally verified in a way which he him- communication of good from God, but self had never contemplated. He that they erected some memorial of it, and made that beast brings him thither, fast- gave either to the place or to the memoriens him there. Even in small things al itself, some name that should transmit there is a great providence! Bp. Hall. to posterity a remembrance of the blessThe command to sacrifice the ram, ing vouchsafed. Such was Beth-el,' though not expressly affirmed, is yet to where Jacob was favored with a special be presumed from the cirsumstances; vision, Gen. 23, 19; and 'Peniel,' where and in that incident we perceive not on- he wrestled with the angel, Gen. 32. ly the gracious interposition of Heaven 30; and Eben-ezer,' the stone erected in behalf of Abraham, but also a clear by Samuel in memory of Israel's vicintimation of that system of animal sac- tory over the Philistines, 1 Sam. 7. 12, rifices which afterwards constituted the Frequently the name of Jehovah himgrand feature of the Jewish economy, self was annexed to some word expresand which was designed typically to fore- sive of the event commemorated, as shadow the future paramount sacrifice Jehovah-nissi,' the Lord my banner, of the Lamb slain from the foundation Ex. 17. 15; Jehovah-shalom,' the Lord of the world.' In order to intimate send peace, Judg. 6. 24; 'Jehovah-sham this still more forcibly, it can scarcely mah,' the Lord is there, Ezek. 48. 25. In 3 admit of doubt that the very place like manner the father of the faithful where the ram, after getting entangled, bestows a commemorative name upon was offered up, was the place subse- the scene of this remarkable transaction. quently chosen for the site of the Tem- - As it is said to this day, In the ple, and, by consequence, of the offer- mount of the Lord it shall be seen. Heb. ing up of the stated perpetual sacrifices yeraeh, it shall be seen; the same of the children of Israel. 3 Chron. 3. 1. letters as in the preceding clause, but 14. Abraham called the name of that differently pointed and pronounced. place Jehovah-jireh. Heb. Gr. & Tw opeι Kupios woon in the mounYehovah-yireh, the Lord will see or provide. Gr. Kupios Eidev, the Lord hath seen. The import of this will be considered in the note on the ensuing clause. The name was doubtless given in allusion to the expression mentioned above, v. 8, 'God will provide himself a lamb for generations (to come) serve (God).. VOL. II. 2 tain the Lord hath been seen. The Chal. evidently interprets it of the future erection of the Temple as a place of wor. ship on the spot, And Abraham prayed and served (God) there in that place, and said before the Lord, Here shall the 15 ¶ And the angel of the LORD called unto Abraham out of heaven the second time, 16 And said, By myself have I sworn, saith the LORD, for because h Ps. 105. 9. Luke 1.73. Heb. 6. 13, 14. Who besides sacrifice his own son? The Therefore was it said in this day, In this mount Abraham served before the Lord.' With this the Jewish critic Jarchi agrees, saying, 'The simple sense is that ex-mand? And yet, behold this very pressed by the paraphrast, viz. that it event was made the foundation of the should be, that God would provide or proverb before us; and from this, parelect for himself this place, in which he ticular and exclusive as it was, all bewould cause the presence of his majesty lievers are taught to expect that God to dwell, and oblations to be offered to will interpose for them in like manner, him.' Some commentators have sup in the hour of their extremity. Philosoposed that this clause should be transla- phy and reason may remonstrate, and ted more nearly in accordance with the say that we have no grounds to look for Greek, In the mount the Lord will ap- miracles to be wrought in our behalf; pear'; or, disregarding the points, The but faith will assure us, that though outLord will provide'; but this is less con- ward miracles may be withheld, yet formable to the Hebrew, and gives at that what was formerly done by visi any rate a sense differing only by a ble exercises of miraculous power shall shade from the obvious import, viz. now in effect be done by the invisible that in the crisis of need God will inter-agency of God's providential care. pose. The passage is undoubtedly mode of effecting our deliverance may meant to inform us that the incident be varied, but the deliverance itself here related was so remarkable, the divine intervention so illustrious, that it gave rise to the well-known proverbial saying, 'In the mount of the Lord it shall be seen;' an expression of which perhaps the nearest equivalent in English is the familiar apothegm, 'Man's to him good. extremity is God's opportunity.' The name, thus become a proverb in Israel, not only furnished a memorial of God's goodness to Abraham, but a promise also that when those that trusted in him were reduced to the most trying straits, and no way of extrication appeared, he would interpose at the critical moment, and provide for their deliverance and safety. The circumstance plainly teaches us, that whatever God has at at any time done for the most favored of his saints, may be expected by us now, as far as our necessities call for it. Of all the events related in the Old Testament, scarcely any one was so peculiar and so exclusive as this. Who besides Abraham was ever called to shall be secured. We are indeed very prone to ask, In what way will he interpose? But to this our answer is, It must be left to him. He is not limited to any particular means. He can work by means, or without them, as seemeth The whole creation is at his command. But two things we certainly know; namely, that he will interpose seasonably; and that he will interpose effectually; for he is, and ever will be, a very present help in time of trou ble.' Let us then confidently trust him in seasons of the greatest darkness and distress. 15, 16. The Angel of the LORD said, By myself have I sworn, &c. Chal. By my Word.' Abraham now reaps the reward of his faith, and sees the efficacy of his persevering obedience. The promise of redemption is renewed, a clearer revelation of the divine will is made, a more cheering annunciation of the future prosperity of his family is given. And all this is confirmed and rati thou hast done this thing, and hast heaven, and as the sand which is not withheld thy son, thine only son: upon the sea-shore; and thy seed 17 That in blessing I will bless shall possess m the gate of his enethee, and in multiplying I will mul- mies; tiply thy seed as the stars of the i ch. 15. 5. Jer. 33. 22. k ch. 13. 16. 1 ch.24.60. m Mic. 1. 9. fied by the solemnity of an oath, in his enemies. That is, the 'gates,' collect. which we are told by the apostle Heb. sing. for plur. according to common idi6. 13, 14, God swears by himself because om. Gr. κληρονομήσει τας πόλεις των he could swear by no greater. And unεvavrov shall inherit the cities of their this affords a clear proof of the divinity adversaries. Chal. 'Shall inherit the ciof the speaker; for had he been a mere ties of them that hate them.' The created angel, he could, of course, have meaning plainly is, that they should sworn by a greater had he sworn by subdue their enemies. As gates were his Maker: but as it is expressly affirm- in ancient times the principal places of ed that he could swear by no greater, resort, as not only their markets were the inference is inevitable that he must held there, but also their courts of have been God. His swearing thus on justice and their deliberative assemblies, this occasion was virtually pledging hence it is common for the scripthe honor of his holy name, and of all tures to speak of the power of a city behis perfections, as the security for the ing concentrated in its gate or gates. fulfilment of his engagements to Abra- The possession of the gates was therefore ham. This was done not only that the the possession of the cities to which they patriarch himself, but that we also might pertained; and this view of the subhave strong consolation, who have fled ject goes to explain and justify the Greek for refuge to lay hold on the hope set version. In this and several other pasbefore us.'- -¶ Because thou hast done sages, the gate is emblematic of authorithis thing, &c. Not that we are to sup- ty and dominion; even as in Europe the pose that Abraham had properly merit- delivery of the keys of a town is a fored or purchased the blessings conveyed mal act of submission to a conquering in the following promises, for it is clear or superior power. Sometimes the word that the same things for substance had 'gate' denotes 'power' in a more genebeen freely promised him long before, ral and absolute sense. A familiar inGen. 12. 2-13. 16. But as he had now stance of this is where we speak of the put forth a new and signal demonstra- Turkish power as 'the Porte,' 'the Subtion of his faith, it pleased God with this lime Porte,' 'the Ottoman Porte.' This to connect the promise of the stupen-denomination is derived from the prindous benefaction which he designed cipal gate or 'porte' of the Turkish for his servant. Indeed, it will be Sultan's palace at Constantinople. observed, that the language is something When the writer saw this gate, it did more than that of mere repetition. The terms are stronger than had been used on any former occasion, and, as such, more expressive of divine complacency; and the whole being couched in the form of an oath, it constituted a more emphatic declaration of blessing than Abraham had yet received. not seem to him very 'sublime,' but the mention of the gate involves the idea of the palace, and of the power which resides there.' Pict. Bible. We shall hereafter have frequent occasion to advert to this usage. The words are not to be understood, however, as intimating that Abraham's seed were to be uni17. Thy seed shall possess the gate of formly and perpetually victorious over their enemies, that they were never to be in subjection to a foreign foe, which we learn from their history was not the fact; but that on the whole and in the final issue they should attain to a triumphant ascendancy over 'every adversary and evil occurrent.' The true construction, however, embraces not only the temporal conquests of Israel under Joshua, David, Solomon, and others, but also the higher spiritual victories to be achieved by him who was preeminently the seed of the woman as well as the seed of Abraham; and of whom it is else where predicted that he shall reign till all his enemies are put under his feet. Comp. Num. 24. 17-19. Josh. 1.-10. 2 Sam. 8. 10. Ps. 2. 8, 9; 72. 8, 9. Dan. 2. 44, 45. Luke 1. 68-75. Rev. 11. 15. 19 So Abraham returned unto his young men, and they rose up, and went together to P Beer-sheba; and Abraham dwelt at Beer-sheba. P chap. 21. 31. understood of one particular person, even that illustrious and divine individual, who formed the substance of all the exceeding great and precious promises made to or through the patriarchs or prophets of old; He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.' Yet it would perhaps be putting constraint upon the apostle's words to interpret them as absolutely excluding the collective sense which the expression usually bears. His remarks seem to be grounded rather upon the letter of the phrase, which he would give us to understand naturally and prominently refers to an individual, who, of course, can be no other than Christ; while at the same time this interpretation does not, we apprehend, necessitate the inference that that individual actually exhausts the full im port of the term. Christ was, however, so far the leading and dominant object of the oracle, as to justify the apostle's application of it principally to him. 19. So Abraham returned unto his young men, &c. With what different feelings did Abraham now descend from Jehovah-jireh! His Isaac lives, and yet his sacrifice is offered. He came to yield his dearest earthly delight at the call of God, and he goes away, not only accompanied by his son, whom he had virtually resigned, but enriched with new blessings and fresh promises! So true is it that God is ever better to his people than their fears, yea, than their hopes. No sacrifice was ever yet sincere 18. In thy seed shall all the nations of the earth be blessed. Or, Heb. 7 hithbareku, shall bless themselves, or count themselves blessed, according to the native force of the Hithpael conjugation. Comp. Is. 65. 16. The Gr. however has cvevλoynonσovrai shall be blessed, which our translators have seen fit to follow. The expression is more emphatic than any which has hitherto occurred in reference to the same subject, and implies how highly they should value the promised seed, and the blessings of which he should be the procuring cause. The phrase 'in thy seed,' it can scarcely be doubted, has for the most part a collective import, implying that the posterity descending from Abraham should ultimately and instrumen-ly made for him, but it finally redounded tally become a signal blessing to the whole world. But from the Apostle's language, Gal. 3. 16, we are plainly taught that the words are to be taken in a more restricted application, and to be a hundred-fold to the gain and the consolation of the offerer. 'Isaac had never been so precious to his father, if he had not been recovered from death; if he had not been as miraculously restored as |