(Hebrews 6:13)

This "oath" stands out alone and solitary in the history of the patriarchs; it is afterwards constantly referred

to (Genesis 24:7; 26:3; 50:24; Exodus 13:5, 11; 33:1, etc.), and, as Luther observes, it became really the spring

whence all flowed that was promised "by oath" unto David, in Psalm 89:35; 110:4; 132:11. No wonder

Abraham called the place "Jehovah Jireh," "Jehovah seeth," or "Jehovah provideth," which means that He

seeth for us, for, as even the term implieth, His providence, or providing, is just His seeing for us, what,

where, and when we do not see for ourselves. As we remember that on this mountain -top the temple of the

Lord afterwards stood, and that from it rose the smoke of accepted sacrifices, we can understand all the

better what the inspired writer adds by way of explanation: "As it is said to this day, In the mount where

Jehovah is seen," - where He seeth and is seen, - whence also the name of Moriah is derived.

But before passing from this event, it is necessary to view it in its bearings upon Abraham, upon Isaac, and

even upon the Canaanites, as well as in its higher typical or symbolical application. It is very remarkable that

a German writer who has most strenuously opposed the truth of this scriptural narrative, has been compelled

to some extent to admit the deeper bearing of this history on the faith of Abraham. He writes: "Hitherto even

Isaac, that precious gift so long promised, had been only a natural blessing to Abraham. A son like any

other, although the offspring of Sarah, he had been born and educated in his house. Since his birt h

Abraham had not been called to bear for him the pangs of a soul struggling in faith, and yet every blessing

becomes only spiritual and truly lasting, if we appropriate it in the contest of faith." At God's bidding

Abraham had necessarily given up country, kindred, and home, and then his paternal affection towards

Ishmael. It yet remained to give up even Isaac after the flesh, so as to receive him again spiritually; to give

up not merely "his only son, the goal of his longing, the hope of his life, the joy of his old age" - all that was

dearest to him; but the heir of all the promises, and that in simple, absolute faith upon God, and in perfect

confidence, that God could raise him even from the dead. Thus was the promise purged, so to speak, from all

of the flesh that clung to it; and thus Abraham's faith was perfected, and his love purified. Upon Isaac, also,

the event had a most important bearing. For when he resisted not his father, and allowed himself to be

bound and laid on the altar, he entered into the spirit of Abraham, he took upon himself his faith, and thus

showed himself truly the heir to the promises. Nor can we forget how this surrender of the first-born was the

first of that dedication of all the first-born unto God, which afterwards the law demanded, and which meant

that in the first-born we should consecrate all and everything unto the Lord. Perhaps the lesson which the

Canaanites might learn from the event will seem to some quite secondary, as compared with these great

truths. Yet we must bear in mind, that all around cruel human sacrifices were offered on every hill, when God

gave His sanction to a far different offering, by for ever substituting animal sacrifices for that surrender of

the best beloved which human despair had prompted for an atonement for sin. And yet God Himself gave up

His beloved, His own only begotten Son for us, - and of this the sacrifice of Isaac was intended to be a

glorious type; and as Abraham received this typical sacrifice again from the dead "in a figure," so we in

reality, when God raised up His own Son, Jesus Christ, from the dead, and has made us sit together with Him

in heavenly places.

After the offering up of Isaac, Abraham lived many years; yet scarcely any event worth record in Scripture

occurred during their course. The first thing we afterwards read is the death of Sarah, at the age of one

hundred and twenty-seven. She is the only woman whose age is recorded in Scripture, the distinction being

probably due to her position towards believers, as stated in 1 Peter 3:6. Isaac was at the time thirty-seven

years old, and Abraham once more resident in Hebron. The account of Abraham's purchase of a burying-

place from "the children of Heth" is exceedingly pictorial. It also strikingly exhibits alike Abraham's position

in the land as a stranger and a pilgrim, and yet his faith in his future possession thereof. The treaty for the

field and cave of. Machpelah (either "the double" cave, or else "the separated place," or "the undulating

spot"), which Abraham wished to purchase for "a burying-place," was carried on in public assembly, "at the

gate of the city," as the common Eastern fashion is. The patriarch expressly acknowledged himself "a

stranger and a sojourner" among "the children of Heth;" and the sacred text emphatically repeats again and

again how "Abraham stood up, and bowed himself to the people of the land." On the other hand, they carry

on their negotiations in the true Eastern fashion, first offering any of their own sepulchers, since Abraham