Verse-by-Verse Bible Commentary
Genesis 16:7

Clarke's Commentary

Verse Genesis 16:7. The angel of the Lord — That Jesus Christ, in a body suited to the dignity of his nature, frequently appeared to the patriarchs, has been already intimated. That the person mentioned here was greater than any created being is sufficiently evident from the following particulars: -

1. From his promising to perform what God alone could do, and foretelling what God alone could know; "I will multiply thy seed exceedingly," c., Genesis 16:10 "Thou art with child, and shalt bear a son," c., Genesis 16:11 "He will be a wild man," c., Genesis 16:12. All this shows a prescience which is proper to God alone.

2. Hagar considers the person who spoke to her as God, calls him אל El, and addresses him in the way of worship, which, had he been a created angel, he would have refused. See Genesis 19:10; Genesis 22:9.

3. Moses, who relates the transaction, calls this angel expressly JEHOVAH; for, says he, she called שם יהוה shem Yehovah, the NAME of the LORD that spake to her, Genesis 16:13. Now this is a name never given to any created being.

4. This person, who is here called מלאך היוה malach Yehovah, the Angel of the Lord, is the same who is called המלאך הגאל hammalach haggoel, the redeeming Angel or the Angel the Redeemer, Genesis 48:16; מלאך פניו malach panaiv, the Angel of God's presence, Isaiah 63:9; and מלאך הברית malach habberith, the Angel of the Covenant, Malachi 3:1; and is the same person which the Septuagint, Isaiah 9:6, term μεγαλης βουλης αγγελος, the Angel of the Great Counsel or Design, viz., of redeeming man, and filling the earth with righteousness.

5. These things cannot be spoken of any human or created being, for the knowledge, works, c., attributed to this person are such as belong to God and as in all these cases there is a most evident personal appearance, Jesus Christ alone can be meant; for of God the Father it has been ever true that no man hath at any time seen his shape, nor has he ever limited himself to any definable personal appearance.

In the way to Shur. — As this was the road from Hebron to Egypt, it is probable she was now returning to her own country.

Bridgeway Bible Commentary

16:1-25:18 ABRAM AND THE PROMISED HEIR

Birth of Ishmael (16:1-16)

When Abram earlier suggested adopting his slave as his heir, God reassured him that his heir would be a son of his own (see 15:2-4). But after ten years in Canaan, Sarai was still childless. Weakened in faith, she suggested that Abram obtain his son through their slave-girl Hagar. This was not God’s way, but it followed an accepted custom among the people of the region. All legal rights over the child belonged to the wife, not to the slave-girl, though the wife had no right to expel the slave-girl. However, when jealousy arose between Sarai and Hagar, Sarai enforced her rights with such bitterness that Hagar fled (16:1-6).
Hagar was probably heading for her home country Egypt when she was met by the angel of the Lord. Through the angel God told Hagar to return and submit to Sarai, adding that the son to be born to her would himself become the father of a great people. He would be named Ishmael and would grow into a tough, fiercely independent desert-dweller (7-12; cf. 17:20; 21:13). Hagar was so amazed to think she had seen God and lived, that she addressed God by a special name in acknowledgment of her extraordinary experience (13-16).

Note: In the early books of the Old Testament the angel of God appears almost to be the same as God himself. This is possibly because the angel is so closely identified with God as his messenger that when he speaks, God speaks. The temporary physical appearance of the angel is interpreted as the temporary physical appearance of God. (See also 21:17-18; 22:15-17; Exodus 3:2-6.)

Coffman's Commentaries on the Bible

"And Sarai said unto Abram, My wrong be upon thee: I gave my handmaid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: Jehovah judge between me and thee. But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her that which is good in thine eyes. And Sarai dealt hardly with her, and she fled from her face."

Abram's house was troubled indeed with this situation; but as Dods said it: "This is the common fate of all who use others to satisfy their own desires and purposes."Marcus Dods, The Book of Genesis (New York: Eaton and Mains), p. 151. Abram was at that time powerless to find a solution to the problem; because, in fact, there really was no solution, any more than there is a solution today for the Arab-Israeli conflict that troubles the whole world. As Hagar was Sarai's property, and since the whole situation was due to her initial suggestion, Abram simply turned the problem back to Sarai. She dealt harshly with Hagar, to the point that Hagar decided to run away, and she did so. Speiser summed up the tragedy thus:

"Beyond all the legal niceties, however, were the tangled emotions of the characters in the drama: Sarai, frustrated and enraged; Hagar, spirited but tactless; Abraham, who must have known that, whatever his personal sentiments, he would not have been able to dissuade Sarai from following the letter of the law."E. A. Speiser, The Anchor Bible, Genesis (Garden City, N.Y.: Doubleday and Company, 1964), p. 120.

"My wrong be upon thee" Scholars render this variously; but Leupold seems to have given the true meaning as, "The wrong done me is your fault."H. C. Leupold, op. cit., p. 498. Therefore, we must view this as an inaccurate and unreasonable allegation on Sarai's part, growing out of her anger and wounded pride. She herself had suggested the arrangement!

Coffman's Commentaries on the Bible

"And the angel of Jehovah found her by a fountain of water in the wilderness, by the fountain in the way of Shur. And he said, Hagar, Sarai's handmaid, whence camest thou and whither goest thou? And she said, I am fleeing from the face of my mistress Sarai."

"The angel of Jehovah" This being can hardly be thought of as a creature, despite the usual meaning of the word "angel." This is one of those O.T. "intimations of personal distinctions with God Himself"Meredith G. Kline, The New Bible Commentary, Revised (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1970), p. 96. and is definitely a hint of the "Father, the Son, and the Holy Spirit," revealed in the N.T. Those who find here a Christophany, therefore, are not necessarily wrong. The words "refer to the Lord himself."John T. Willis, Genesis (Austin: Sweet Publishing Company, 1979), p. 243. "The Biblical writers constantly speak of the angel of the Lord as Divine, calling him Jehovah without the least reserve."Thomas Whitelaw, The Pulpit Commentary, Vol. 1 (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1950), p. 228. The teaching here implied of there being a plurality of Persons in the Godhead is in perfect harmony with Genesis 1:26; Genesis 11:7, etc. We shall encounter other examples of the same thing in the O.T. This is the very first occurrence in the Bible of this phraseology. "This angel was God Himself, that is, another pre-incarnate appearance of the Messiah."H. M. Morris, The Genesis Record (Grand Rapids: Baker Book House, 1976), p. 230.

"By the fountain in the way to Shur" This was evidently a well-known watering place on the way back to Egypt, toward which Hagar was evidently going. "The word `Shur' means `wall' and was probably applied to the chain of fortresses on the northeast frontier of Egypt."J. R. Dummelow, op. cit., p. 25. Hagar could flee from Sarai, but not from the presence of God. The angel of the Lord questioned her as God had questioned Adam in Eden, not for the purpose of procuring information but with a design of appealing to Hagar's conscience. She was engaged in an illegal flight, which, according to the laws of that age, could have been punished severely, even with death. Furthermore, there were terrible dangers and hardships on the way, as she had already discovered. "Whence camest thou? and whither goest thou?" Everyone needs to ask such questions of himself when confronting any crisis in life.

Barnes' Notes on the Whole Bible

- The Birth of Ishmael

1. הנר hāgār, Hagar, “flight.” Hejrah, the flight of Muhammed.

7. מלאך mal'ak “messenger, angel.” A deputy commissioned to discharge a certain duty for the principal whom he represents. As the most usual task is that of bearing messages, commands, or tidings, he is commonly called a “messenger” ἄγγελος angelos). The word is therefore a term of office, and does not further distinguish the office-bearer than as an intelligent being. Hence, a מלאך mal'ak may be a man deputed by a man Genesis 32:3; Job 1:14, or by God Haggai 1:13; Malachi 3:1, or a superhuman being delegated in this case only by God. The English term “angel” is now especially appropriated to the latter class of messengers.

1st. The nature of angels is spiritual Hebrews 1:14. This characteristic ranges over the whole chain of spiritual being from man up to God himself. The extreme links, however, are excluded: man, because he is a special class of intelligent creatures; and God, because he is supreme. Other classes of spiritual beings may be excluded - as the cherubim, the seraphim - because they have not the same office, though the word “angelic” is sometimes used by us as synonymous with heavenly or spiritual. They were all of course originally good; but some of them have fallen from holiness, and become evil spirits or devils Matthew 25:31, Matthew 25:41; Jude 1:6; Revelation 12:7. The latter are circumscribed in their sphere of action, as if confined within the walls of their prison, in consequence of their fallen state and malignant disposition Genesis 3:0; Job 1:2; 1 Peter 2:4; Revelation 20:2. Being spiritual, they are not only moral, but intelligent. They also excel in strength Psalms 103:20. The holy angels have the full range of action for which their qualities are adapted. They can assume a real form, expressive of their present functions, and affecting the senses of sight, hearing, and touch, or the roots of those senses in the soul. They may even perform innocent functions of a human body, such as eating Genesis 18:8; Genesis 19:3. Being spirits, they can resolve the material food into its original elements in a way which we need not attempt to conceive or describe. But this case of eating stands altogether alone. Angels have no distinction of sex Matthew 22:30. They do not grow old or die. They are not a race, and have not a body in the ordinary sense of the term.

2d. Their office is expressed by their name. In common with other intelligent creatures, they take part in the worship of God Revelation 7:11; but their special office is to execute the commands of God in the natural world Psalms 103:20, and especially to minister to the heirs of salvation Hebrews 1:14; Matthew 18:10; Luke 15:10; Luke 16:22. It is not needful here to enter into the uniquenesses of their ministry.

3d. The angel of Jehovah. This phrase is especially employed to denote the Lord himself in that form in which he condescends to make himself manifest to man; for the Lord God says of this angel, “Beware of him, and obey his voice; provoke him not, for he will not pardon your transgressions; for my name is in his inmost” Exodus 23:21; that is, my nature is in his essence. Accordingly, he who is called the angel of the Lord in one place is otherwise denominated the Lord or God in the immediate context (Genesis 16:7, Genesis 16:13; Genesis 22:11-12; Genesis 31:11, Genesis 31:13; Genesis 48:15-16; Exodus 3:2-15; Exodus 23:20-23; with Exodus 33:14-15). It is remarkable, at the same time, that the Lord is spoken of in these cases as a distinct person from the angel of the Lord, who is also called the Lord. The phraseology intimates to us a certain inherent plurality within the essence of the one only God, of which we have had previous indications Genesis 1:26; Genesis 3:22. The phrase “angel of the Lord,” however, indicates a more distant manifestation to man than the term Lord itself. It brings the medium of communication into greater prominence. It seems to denote some person of the Godhead in angelic form. שׁוּר shûr, Shur, “wall.” A city or place probably near the head of the gulf of Suez. The desert of Shur is now Jofar.

11. ישׁמעאל yı̂shmā‛ē'l, Jishmael, “the Mighty will hear.”

13. ראי אל 'êl rŏ'ı̂y, “God of vision or seeing.”

14. ראי לחי באר b^e'ēr-lachay-ro'ı̂y, Beer-lachai-roi, “well of vision to the living.” ברד bered, Bered, “hail.” The site is not known.

Sarah has been barren probably much more than twenty years. She appears to have at length reluctantly arrived at the conclusion that she would never be a mother. Nature and history prompted the union of one man to one wife in marriage, and it might have been presumed that God would honor his own institution. But the history of the creation of man was forgotten or unheeded, and the custom of the East prompted Sarai to resort to the expedient of giving her maid to her husband for a second wife, that she might have children by her.

Genesis 16:1-6

A Mizrite handmaid. - Hagar was probably obtained, ten years before, during their sojourn in Egypt. “The Lord hath restrained me.” It was natural to the ancient mind to recognize the power and will of God in all things. “I shall be builded by her,” אבנה 'ı̂bāneh, built as the foundation of a house, by the addition of sons or daughters (בנים bānı̂ym or בנית bānôt). She thought she had or wished to have a share in the promise, if not by herself personally, yet through her maid. The faith of Sarah had not yet come fully to the birth. Abram yields to the suggestion of his wife, and complies with the custom of the country. Ten years had elapsed since they had entered the land they were to inherit. Impatience at the long delay leads to an invention of their own for obtaining an heir. The contempt of her maid was unjustifiable. But it was the natural consequence of Sarai’s own improper and imprudent step, in giving her to her husband as a concubine. Unwilling, however, to see in herself the occasion of her maid’s insolence, she transfers the blame to her husband, who empowers or reminds her of her power still to deal with her as it pleased her. Hagar, unable to bear the yoke of humiliation, flees from her mistress.

Genesis 16:7-12

The angel of the Lord either represents the Lord, or presents the Lord in angelic form. The Lord manifests himself to Hagar seemingly on account of her relationship to Abram, but in the more distant form of angelic visitation. She herself appears to be a believer in God. The spring of water is a place of refreshment on her journey. She is on the way to Shur, which was before Mizraim as thou goest rewards Asshur Genesis 25:18, and therefore fleeing to Egypt, her native land. The angel of the Lord interrogates her, and requires her to return to her mistress, and humble herself under her hands.

Genesis 16:10

I will multiply. - This language is proper only to the Lord Himself, because it claims a divine prerogative. The Lord is, therefore, in this angel. He promises to Hagar a numerous offspring. “Ishmael.” “El,” the Mighty, will hear; but “Jehovah,” the Lord (Yahweh), heard her humiliation. Yahweh, therefore, is the same God as El. He describes Ishmael and his progeny in him as resembling the wild ass. This animal is a fit symbol of the wild, free, untamable Bedouin of the desert. He is to live in contention, and yet to dwell independently, among all his brethren. His brethren are the descendants of Heber, the Joctanites, composing the thirteen original tribes of the Arabs, and the Palgites to whom the descendants of Abram belonged. The Ishmaelites constituted the second element of the great Arab nation, and shared in their nomadic character and independence. The character here given of them is true even to the present day.

Genesis 16:13-16

God of my vision - (El-roi). Here we have the same divine name as in Ishmael. “Have I even still seen” - continued to live and see the sun after having seen God? Beer-lahai-roi, the well of vision (of God) to the living. To see God and live was an issue contrary to expectation Exodus 33:20. The well is between Kadesh and Bered. The site of the latter has not been ascertained. R. Jonathan gives חוּצא ch^elûtsā' the Ἔλουσα elousa of Ptolemy, now el-Khulasa, about twelve miles south of Beersheba. Rowland finds the well at Moyle or Muweilah, still further south in the same direction. The birth of Ishmael is in the sixteenth year after Abram’s call, and the eleventh after his arrival in Kenaan.

Calvin's Commentary on the Bible

7.And the angel of the Lord found her. We are here taught with what clemency the Lord acts towards his own people, although they have deserved severe punishment. As he had previously mitigated the punishment of Abram and Sarai, so now he casts a paternal look upon Hagar, so that his favor is extended to the whole family. He does not indeed altogether spare them, lest he should cherish their vices; but he corrects them with gentle remedies. It is indeed probable, that Hagar, in going to the desert of Sur, meditated a return to her own country. Yet mention seems to be made of the desert and the wilderness, to show that she, being miserably afflicted, wandered from the presence of men, till the angel met her. Although Moses does not describe the form of the vision, yet I do not doubt, that it was clothed in a human body; in which, nevertheless, manifest tokens of celestial glory were conspicuous.

Smith's Bible Commentary

Chapter 16

Now Sarai Abram's wife bare him no children: she had a handmaid, an Egyptian, whose name was Hagar. And Sarai said unto Abram, Behold now, the LORD hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai ( Genesis 16:1-2 ).

It's a mistake. Not always is it a mistake to hearken unto the voice of your wife but this is the second time it speaks of a man hearkening to the voice of his wife and both of them at this point were mistakes. Now there will be other times when God will say, "Listen to Sarai and hearken unto the voice of Sarai thy wife".

Now Sarai Abram's wife took Hagar her maid the Egyptian, after Abram had dwelt ten years in the land of Canaan ( Genesis 16:3 ),

So Abraham was eighty-five years old.

and gave he her to her husband Abram to be his wife. And he went in unto Hagar, and she conceived: and when she saw that she had conceived, she began to despise Sarai ( Genesis 16:3-4 ).

The barrenness, you know, you can always say, "Well, maybe the husband is unable to have children. Maybe there's something defective with him". But when Hagar conceived so readily, obviously now it is Sarai who is barren, the curse of barrenness in that culture and so Hagar despised Sarai.

And Sarai said unto Abram, My wrong be upon thee: I have given my maid unto thy bosom; and when she saw that she had conceived, I was despised in her eyes: and the LORD judge between me and thee. Abram said unto Sarai, Behold, thy maid is in your hand; do to her as whatever you please. And when Sarai dealt hardly with her, she fled from her face. And the angel of the LORD found her by a fountain of water [The angel of Jehovah found her by the fountain of water] in the wilderness, by the fountain in the way to Shur ( Genesis 16:5-7 ).

Hagar was running back to Egypt. She was getting out of there and going to go back home. But man, to get back home she had to go through that horrible wilderness area. She surely would have perished in trying to return to Egypt. And so she was by this fountain of water.

And he said, Hagar, Sarai's maid, where did you come from? Where you going? She said, I'm fleeing from the face of my mistress Sarai. The angel of the LORD said unto her, Return to thy mistress, and submit thyself under her hands ( Genesis 16:8-9 ).

Now she actually at this, she was in wrong in despising Sarai and the Lord is telling her now to return and submit.

And the angel of the LORD said unto her, Behold, thou art with child, thou shalt bear a son, and shalt call his name Ishmael; which means God shall hear and because the LORD hath heard thy affliction ( Genesis 16:10-11 ).

So she was probably crying there by the fountain and God heard her cry and He said call your son Ishmael, which means, "the Lord will hear". God will hear.

And he will be a wild man; his hand will be against every man, and every man's hand against him; and he will dwell in the presence of all his brothers. And she called the name of the LORD that spoke unto her, Thou God seest me: and so she said, Have I also here looked after him that seeth me? Wherefore the well was called Beerlahairoi; which is between Kadesh and Bered ( Genesis 16:12-14 ).

So she had made pretty good way down into the desert to Sinai there going near Kadesh. The name of the well is "the well of him that lives and sees me." Beerlahairoi. Beer is well, the well of him that lives and sees me.

And Hagar bare Abram a son: and Abram called his son's name, which Hagar bare, Ishmael. And Abram was eighty-six years old, when Hagar bare Ishmael to Abram ( Genesis 16:15-16 ).

"

Dr. Constable's Expository Notes

The angel of the LORD and Hagar 16:7-14

This is the first of 48 references to "the angel of the Lord" in the Old Testament. Sometimes, as here, the Angel is deity, and in other places he appears to be an angelic messenger from the Lord.

"The prophetic description of Ishmael as a ’wild ass of a man’ [Genesis 16:12] (RSV) is rather intriguing. The animal referred to is the wild and untamable onager, which roams the desert at will. This figure of speech depicts very accurately the freedom-loving Bedouin moving across vast stretches of land." [Note: Davis, p. 189. Cf. Jeremiah 2:24; Hosea 8:9.]

This prophecy was not an insult or a curse. Ishmael would enjoy the freedom his mother sought. The Lord named Ishmael (Genesis 16:11), whose name means "God hears," and Hagar named the Lord (Genesis 16:13) "the One who sees." These two names constitute a major revelation of God: He hears and He sees. This may be the only instance in Scripture of a human being conferring a name on God.

Abram and Sarai’s action proved to be a source of much difficulty for everyone involved (cf. Abram’s error in going to Egypt, Genesis 12:11-13). God, however, took care of and blessed Ishmael even though he was the fruit of Abram’s presumption. This is another occasion when Abram did not trust God as he should have (cf. Genesis 12:10-20).

"Both Hagar and Mary [the mother of Jesus] stand as examples of women who obediently accepted God’s word and thereby brought blessing to descendants too many to count." [Note: Wenham, Genesis 16-50, p. 13.]

Paul wrote that this story contains (not is) an allegory (Galatians 4:24). An "allegory" today means a story without factual basis. Paul did not deny the factuality of Genesis 16, but he used this story as the basis for a comparison. "Illustration" or "comparison" would be better words to use. Hagar represents the Mosaic Covenant, and Ishmael is its fruit (slaves). Sarai is the Abrahamic Covenant, and Isaac is its fruit (free sons). Children of the flesh persecute children of the promise (Galatians 4:29).

There is much irony in this story. Barren Sarai lived in a fertile land whereas fertile Hagar ended up living in a barren land. The Egyptians, to whom the attacked Hagar fled for freedom, later enslaved the attacker, Sarai’s descendants.

Resorting to fleshly means rather than waiting for God to provide what He has promised always creates problems. This story also shows that human failure does not frustrate God’s plans ultimately.

"If we have made mistakes which have led us into sin, the primary condition of restoration is complete submission to the will of God, whatever that may involve." [Note: Thomas, p. 149.]

When in great distress, people should pray because God is aware of their needs and will fulfill His promises to them.

Gill's Exposition of the Whole Bible

And the angel of the Lord found her,.... This is the first time that mention is made of an angel in Scripture, but is not to be understood of a created angel, but of a divine Person, as appears from

Genesis 16:10, the uncreated angel, the Logos or Son of God, called the Angel of God's presence, and the Angel of the covenant, Isaiah 63:9 Malachi 3:1; who often appeared in an human form before his incarnation, being sent by his divine Father on one account or another; and hence called an angel, a messenger, or one sent, as in the fulness of time he was sent in human nature to be the Redeemer of his people; though many of the Jewish writers take this angel to be a man sent of God. Gersom n says he was one of the prophets that lived in those times, and observes, that some of their Rabbins say o he was Shem, the son of Noah; and Maimonides p suggests, that this angel was but a mere man, by comparing this passage with that in Genesis 37:15, "a certain man found him", c. but the context most clearly confutes this notion, and proves him to be the almighty and omniscient God since he promises to do what none but the omnipotent Being could do, and declares such things as none but the omniscient God could know: and when it is said he "found Hagar", it is not to be understood as if it was a chance matter, or the fruit and effect of search and inquiry, or as if he had not seen her before; but rather it shows that his eye was upon her, and he had a concern for her, and at a proper time and place appeared to her at once, and unawares, and unthought of by her. And the place where he found her was

by a fountain of water in the wilderness; which lay between Egypt and Canaan, the same through which the Israelites passed afterwards from the one to the other: here was a fountain of water, and meeting with it she stopped to refresh herself,

by the fountain in the way to Shur; a place before or over against Egypt, from whence the wilderness had its name, see Genesis 25:18, which shows that she was making her way to Egypt, as fast as she could, her native country, where in all probability she proposed to continue, and never return more: what the name of the place the angel found her at was, at that time, is not certain, or whether it had any; for it seems to be so called from the Lord's "looking" upon her here, which "Shur" signifies: the Jerusalem Targum calls it Chalaza; and both the Targums of Onkelos and Jonathan name it Chagra or Hagra, after her own name, as it should seem: and it is remarkable, that this very place, and the wilderness, and parts adjacent, were the habitation of her posterity, the sons of Ishmael, Genesis 25:18; and must be in Arabia Petraea, which they inhabited; and Ptolemy q speaks of a city called Suratta, in that country.

n Comment in loc. o Bereshit Rabba, sect. 45. fol. 41. 1. p Moreh Nevochim, par. 2. c. 42. p. 311. q Geograph. l. 5. c. 17.

Henry's Complete Commentary on the Bible

      7 And the angel of the LORD found her by a fountain of water in the wilderness, by the fountain in the way to Shur.   8 And he said, Hagar, Sarai's maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai.   9 And the angel of the LORD said unto her, Return to thy mistress, and submit thyself under her hands.

      Here is the first mention we have in scripture of an angel's appearance. Hagar was a type of the law, which was given by the disposition of angels; but the world to come is not put in subjection to them,Hebrews 2:5. Observe,

      I. How the angel arrested her in her flight, Genesis 16:7; Genesis 16:7. It should seem, she was making towards her own country; for she was in the way to Shur, which lay towards Egypt. It were well if our afflictions would make us think of our home, the better country. But Hagar was now out of her place, and out of the way of her duty, and going further astray, when the angel found her. Note, 1. It is a great mercy to be stopped in a sinful way either by conscience or by Providence. 2. God suffers those that are out of the way to wander awhile, that when they see their folly, and what a loss they have brought themselves to, they may be the better disposed to return. Hagar was not stopped till she was in the wilderness, and had set down, weary enough, and glad of clear water to refresh herself with. God brings us into a wilderness, and there meets us, Hosea 2:14.

      II. How he examined her, Genesis 16:8; Genesis 16:8. Observe,

      1. He called her Hagar, Sarai's maid, (1.) As a check to her pride. Though she was Abram's wife, and, as such, was obliged to return, yet he calls her Sarai's maid, to humble her. Note, Though civility teaches us to call others by their highest titles, yet humility and wisdom teach us to call ourselves by the lowest. (2.) As a rebuke to her flight. Sarai's maid ought to be in Sarai's tent, and not wandering in the wilderness and sauntering by a fountain of water. Note, It is good for us often to call to mind what our place and relation are. See Ecclesiastes 10:4.

      2. The questions the angel put to her were proper and very pertinent. (1.) "Whence comest thou? Consider that thou art running away both from the duty thou wast bound to and the privileges thou wast blessed with in Abram's tent." Note, It is a great advantage to live in a religious family, which those ought to consider who have that advantage, yet upon every slight inducement are forward to quit it. (2.) "Whither wilt thou go? Thou art running thyself into sin, in Egypt" (if she return to that people, she will return to their gods), "and into danger, in the wilderness," through which she must travel, Deuteronomy 8:15. Note, Those who are forsaking God and their duty would do well to remember not only whence they have fallen, but whither they are falling. See Jeremiah 2:18, What hast thou to do (with Hagar) in the way of Egypt? John 6:68.

      3. Her answer was honest, and a fair confession: I flee from the face of my mistress. In this, (1.) She acknowledges her fault in fleeing from her mistress, and yet, (2.) Excuses it, that it was from the face, of displeasure, of her mistress. Note, Children and servants must be treated with mildness and gentleness, lest we provoke them to take any irregular courses and so become accessory to their sins, which will condemn us, though it will not justify them.

      4. How he sent her back, with suitable and compassionate counsel: "Return to thy mistress, and submit thyself under her hand,Genesis 16:9; Genesis 16:9. Go home, and humble thyself for what thou hast done amiss, and beg pardon, and resolve for the future to behave thyself better." He makes no question but she would be welcome, though it does not appear that Abram sent after her. Note, Those that have gone away from their place and duty, when they are convinced of their error, must hasten their return and reformation, how mortifying soever it may be.

Kelly Commentary on Books of the Bible

We have had hitherto God's account of that which He had made; then the trial and utter ruin of the creature, with the revelation of divine mercy in Christ the Lord. We have had in fine the judgment of the world before the flood, and the universal history, we may say, of the sources of nations, compared with which there is nothing safe or sure, even to this day, spite of all pretensions of men. Their true history, and, scanty though it seems, the fullest and most comprehensive, is in that one short chapter Genesis 10:1-32 which was before us last night; the following chapter (Genesis 11:1-32) disclosing the moral ground of that dispersion which was merely given as a fact before. Then the Spirit of God takes up not merely the source of that nation that He was about to form for His own praise and glory in the earth, but a regular line successionally given of the chosen family from Shem till we come to Abram.

This introduces Genesis 12:1-20 on wholly new ground It is evident that here we are entering a sensibly different atmosphere. It is no longer man as such, but a man separated of God to Himself, and this by a promise given to one chosen and called a new root and stock. These are principles which God never has abandoned since, and never will. Let me repeat that it is no longer mankind as hitherto, nor nations only, but we have the call of God to Himself the only saving means where ruin has entered before judgment vindicates God's nature and will by His power. For we know from elsewhere that idolatry was now prevalent among men even among the descendants of Shem, when a man was called out by and to the true God on a principle which did not change nor judge (save morally) the newly-formed associations of the world, but separated him who obeyed to divine promises with better hopes. Abram, it need hardly be said, was the object of His choice. I am not denying that God had chosen before; but now it became a publicly affirmed principle. It was not only a call known secretly to him who was its object, but there was one separated to God by His calling him out as the depository of His promise, the witness of it being before the eyes of all, and in consequence blessed, and a channel of blessing. For what might seem to man's narrow mind an austere severing from his fellows was in point of fact for the express purpose of securing divine and eternal blessing, and not to himself and his seed alone, but an ever-flowing stream of blessing which would not fail to all the families of the earth. God will yet shew this. For the present it has come to nought, as everything else does in the hands of man; but God will yet prove in the face of this world how truly and divinely, and in the interests of man himself, as well as of His own glory, He wrought in His call of Abram.

Abram comes forth therefore at God's bidding; he departs from his country; but first of all we find a measure of infirmity which hindered. There was one who hung upon the called out man, whose presence was ever a clog: the company of one not in the calling always must be so. Terah was not the object of the call; and yet it was difficult to refuse his company; but the effect was grave, for as long as Terah was there, Abram, in point of fact, did not reach Canaan. Terah dies (for the Lord graciously controls things in favour of those whose hearts are simple, even in the midst of weakness); and now "Abram set forth to go into the land of Canaan, and into the land of Canaan he came." The Canaanite, it is added, was then in the land.* "And Jehovah appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto Jehovah, who appeared unto him."

*It is wholly unfounded to infer that these words, or Genesis 13:7, imply that, when the writer lived, the Canaanites and Perizzites had been expelled from the land. They show that the first if not the second were in the land when Abram entered it; and that both were settled there when he returned from Egypt. That this was a trial to the patriarch we can readily understand; but he had not to wait till Moses' time, still less Joshua's, to know that they and all the other intruders were doomed. See Genesis 15:16; Genesis 15:18-21. No doubt their expulsion was yet future; but the writer like Abram believed in Jehovah, who knows and reveals the end from the beginning. I am aware of Aben Ezra's insinuation that the clause was interpolated, and of Dean Prideaux yielding to it, though the latter saves the credit of scripture by attributing it to Ezra, an inspired editor. But there is no need of such a supposition here, however true elsewhere and in itself legitimate.

Here we find for the first time the principle so dear to our hearts the worship of God founded on a distinct appearing of Himself (it always must be so). Man cannot reason out that which is a ground of worship. It flows from, and is presented to us as flowing from, the appearing of Jehovah. It is not merely the call now, but Jehovah "appeared" unto him. True worship must spring from the Lord, known in that which at any rate is a figure of personal knowledge of Himself. It is not only thus a blessing conferred, but in Himself known. Of course no one means to deny the fact that until He was known in the revelation of His own Son by the power of the Holy Ghost, there could not be that which we understand now as "worship in spirit and in truth ;" but at least this sets forth the principle.

There is another thing also to be observed here: it was only in Canaan that this was or could be. There was no worship in Mesopotamia; no altar, which was the symbol of it, was seen there. Neither was there an altar in Haran. It is in Canaan we see one first. Canaan is the clear type of that heavenly ground where we know Christ now is. Thus we see first Jehovah personally revealing Himself; and this next in connection with the type of the heavenly places. These are clearly the two roots of worship, as brought before us in this instructive passage.

Further, Abram moves about in the land; he pitches his tent elsewhere. This was of great importance. He was a pilgrim, not a settler in the land. He was as much a pilgrim in the land as before he came there. It was evident that he was a pilgrim when he left all dear to him, whether country, or kindred, or father's house; but when in the land he did not settle down. He still pitches his tent, but he also builds his altar. Who could hesitate to say that in the land Abram acquired a more truly heavenly intelligence? The promise of the land from God brought him out of his own land out of that which is the figure of the earth; but when in Canaan God raised his eyes to heaven, instead of permitting them to rest on the world. And this is precisely what the epistle to the Hebrews shows us, not alone the faith which brought him into the land, but the faith which kept him a stranger when there. This is precious indeed, and exactly the faith of Abram.

His worship then we have in connection with his sustained pilgrim character in the land of promise.

Then we have another thing, not mere infirmity but alas! failure open and serious failure. He who had come out to God's call, the stranger in the land that was given him of God, fearing the pressure of circumstances, goes down into the granary of the earth the land which boasts of exhaustless resources. Abram went there of his own motion, without God or His word. Not only is no altar there, but he is without the guidance and guard of divine power morally. Abram fails miserably. Say not that this is to disparage the blessed man of God; it is rather to feel and to confess what we are, which is as much a part (however low) of our Christian duty as to adore what God is in His own excellency to our own souls. Flesh is no better in an Abram than in any other. It is the same ruinous quagmire wherever trusted, in every person and in any circumstances. And there it is that Abram (who had already failed in the unbelief which induced him to seek Egypt, away from the land into which God had called him) denies his wife, exposing her to the most imminent danger of defilement, and bringing not a blessing on the families of the earth, but a plague from Jehovah on Pharaoh and his house. Thus Abram proves the utter hopelessness either of blessing to others or preservation even for ourselves when straying from the place into which God calls us.

But God was faithful, and in Genesis 13:1-18 Abram is seen returning to the place where his tent was at the beginning. He is restored, and so resumes his place of pilgrim, and along with it of a worshipper. Such is the restoring goodness of God. But here we find another encumbrance in Lot, if we may so say, although personally a man of God. The Spirit bears witness that he was righteous, but he had no such faith as Abram, nor was he included in that character of call which we must carefully discriminate from the inward working of divine grace. Let us bear in mind that Abram had the public line of testimony for God, and the place of special promise. It is mere ignorance to suppose that there were not saints of God outside that call, which has nothing to do with the question of being saints, for Lot clearly was one; and we shall find from the very next chapter that he is not the only one. But Lot's hanging upon Abram, though it had not the same neutralizing effect as his father Terah, nevertheless did bring in difficulties. And here again Abram, restored in his soul, shines according to the simplicity of faith. It was not for him to contend. Alas! Lot was not ashamed to choose. He used his eyes for himself. Fully owning him to be a believer, it is plain that he lacked faith for his present walk. He preferred to choose for himself rather than ask God to give. Abram left all calmly with God. It was well.

After Lot had thus taken the best for himself, disgraceful as it was that the nephew should have ventured so to act in a land which God had promised to Abram only, another thereon decides the matter. "Jehovah said unto Abram, after that Lot was separated from him." So the Spirit notes now that all was according to the simple will of God, who was no heedless spectator, and does not fail to clear off the elements that hinder. Now that it was so, Jehovah said, "Lift up thine eyes and look from the place where thou art, northward and southward and eastward and westward," He had never said so before "for all the land which thou seest, to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the earth, etc., then shall thy seed also be numbered. Arise, walk through the land," Abram was to take possession by faith "in the length of it and in the breadth of it, for I will give it unto thee. Then Abram removed his tent, and came and dwelt in the plain of Mamre which is in Hebron, and built there an altar unto Jehovah." Well he might! Thus we learn that there is a fresh manifestation of worship, and under the happiest possible circumstances to the close of the chapter.

This part is concluded byGenesis 14:1-24; Genesis 14:1-24. For all these chapters may be viewed as forming one main section of the life of Abram. It is more particularly what pertains to him publicly; consequently we have as the public character of Abram the separating call, the promise secured, himself constituted manifestly a pilgrim as well as a worshipper in the land. It is all vain to talk about being a pilgrim in heart. God looks for it thoroughly; but He does not constitute us necessarily the judges, though no doubt those who are most simple will not mind the judgment of their fellows. At the same time it is well to judge in grace where we have to do with others. If there is reality, it will commend itself to the conscience of others; but I do say that to be manifestly, indisputably a pilgrim is the only right thing for one who is thus called out of God, as well as a worshipper, no less truly separate from the world than knowing and enjoying the God who called him out. Then we have seen the fatal absence of truth when the faithful are in the type of this world, Egypt; and the sustaining grace which restores and gives back the place of one who was manifestly a worshipper to the last. These were the great points of his public separated career.

The work is closed, as remarked, byGenesis 14:1-24; Genesis 14:1-24 where we see a raid made by certain more distant kings of the earth against those who ruled in the valley of the Jordan or the neighbourhood, four against five. In the affray between them, he who had chosen the world suffers from the world. Lot with all that he had was swept away by the conquering kings who came from the north-east, and thereon Abram (guided of God I cannot doubt) with his armed servants, goes forth in the manifest power of God; for the conquerors as thoroughly fall before Abram as the others had been conquered by them. Thereon the priest of the Most High God comes forth (mysteriously, no doubt) king of Salem as well as in his own name, king of righteousness. On this the apostle Paul enlarges in the epistle to the Hebrews, where he shows us the close of the public career of pilgrimage and worship for the man of faith. For the Lord Jesus Himself is the anti-typical Melchisedec who will bring forth refreshment when the last victory has been won at the end of this age. Then the assembled kings will have come to nought after fearful convulsions among the other potsherds of the earth; and the Most High will bring in that magnificent scene of blessing which was represented by Melchisedec. For God in Christ will take the place of the possessor of heaven and earth, delighting in the joy of man, as man will be made to delight in the blessing of God; when it will not be as now simply sacrifice and intercession grounded upon it, but when, besides this which finds its place elsewhere and which is now the only comfort for our souls, there will be a new scene and God will take another character, the Most High God, and then all false gods shall fall before Him. It is clearly therefore the concluding scene of this series and the type of the millennial age. The Lord Jesus will be the uniting bond, so to speak, between heaven and earth, when He will bless God in the name of Abram, and He will bless Abram in the name of God. This then, in my judgment, winds up the series which began withGenesis 12:1-20; Genesis 12:1-20.

It is worthy of remark on this occasion that Abram builds no altar here. And as there was no altar, so the course of pilgrimage is run. Separateness from the world and heavenly worship are no longer found. A tent and altar would be as unsuitable, reared by Abram at this juncture, as before they were exactly to the purpose. It is the millennial scene when God alone is exalted, His enemies confounded, His people saved and blessed.

Genesis 15:1-21 introduces a new character of communications from God. It will be observed therefore that the language indicates a break or change. The phrase "after these things" separates what is to follow from what had gone before, which had come to its natural conclusion. I think I may appeal to the Christian as to these things, without in the least pretending to do more than give a judgment upon it. Nevertheless, when you find a number of scriptures which all march on simply and without violence, clothed with a certain character, and all in the same direction, we may fairly gather that as we know it was not mere man who wrote, so also the confidence is to be cherished that it is God who deigns to give us the meaning of His own word. I grant you that truth must carry its own evidence along with it the stamp and consistency of that which reveals what our God is to our souls. Undoubtedly it becomes us to be humble, distrusting ourselves, and ever ready to accept the corrections of others. I believe, however, that so far as we have spoken, such is the general meaning of these three chapters. From this point you will observe a striking change. It is not only said "After these things," as marking a break, but also a new phrase occurs. "The word of Jehovah came unto Abram in a vision." We had nothing at all like this before. "Jehovah called," "Jehovah appeared," "Jehovah said," but not as here "the word of Jehovah."

It is a new beginning. And that this is the case may be made still more manifest when we bear in mind what the character of this recommencement is "Fear not, Abram: I am thy shield and thy exceeding great reward. And Abram said, Adonai-Jehovah, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? And Abram said, Behold to me thou hast given no seed, and, lo, one born in my house is mine heir. And behold the word of Jehovah."* Observe it here again. Clearly therefore it is a characteristic that cannot be neglected without loss. "The word of Jehovah came unto him, saying, This shall not be thine heir, but he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and said, Look now toward heaven, and tell the stars if thou be able to number them: and he said unto him, So shall thy seed be. And he believed in Jehovah." Is not this a fresh commencement? Is it not the evident and known scripture which the New Testament uses to great effect, and refers to repeatedly as the great note and standing witness of the justification of Abram? If we do not go back again with the type, but take it as following the scene of his worship and pilgrimage, and indeed the millennial shadow, it has no force, or would mislead. What! man justified after being not called out only, but a worshipper entering into such wonders as Abram had done! Take it as a recommencement, and all is plain. Justification is certainly not after the Lord had been leading on the soul in the profound way in which Abram had been taught. I grant you the order of facts is as we read; but what we are concerned with now is not the bare history, but the form in which God has presented His mind to us in His word. He has so ordered the circumstances of Abram's history, and presented them with the stamp of eternal truth on them, not only as an account of Abram, but looking on to the times of redemption, in order to form our souls according to His own mind.

*Dr. Davidson (Introd. O. T. i pp. 21, 22) construes this into an inconsistency with Exodus 6:3. "In Genesis 15:1-21 it is recorded that God was manifested to Abraham, who believed in Jehovah, and therefore his 'faith was counted for righteousness.' There the Lord promises him a heir; declares to him that his seed shall be numberless as the stars of heaven, shall be afflicted in a strange land 400 years, but come forth from it with great substance. Jehovah too made a covenant with Abraham, and assured him that he had given the land of Canaan from the river of Egypt to the Euphrates to his posterity. Here is Jehovah the Covenant-Ggod revealing himself to Abraham in a peculiar manner, encouraging him by a fulness of promise, and confirming his word by a sign, entering into covenant with his servant, and condescending to inform him of the future of his race. That Abraham apprehended aright the character of the Being who thus revealed himself is evident from the words of the sixth verse, as well as from the language he addresses to Him in the eighth, Lord God. Hence on the hypothesis of one and the same writer of the Pentateuch, and the correctness of the alleged explanation, we argue that the contrast between the acquaintance of Abraham with the name Jehovah, and the full knowledge of that name first made known to Moses, is groundless . . . . If our view of Exodus 6:3 be correct, it is all but certain that one writer could not have composed the book of Genesis, else he would have violated a principle expressly enunciated by himself in the passage." The mistake throughout is due to the want of seeing that God only in Moses' day gave His personal name Jehovah as the formal characteristic ground of relationship to the sons of Israel. They were to walk before Him as Jehovah, as the fathers had walked before Him as El-Shaddai. But it is in no way meant that the words Jehovah and El-Shaddai were only used, or their import only understood, by Moses and the patriarchs respectively. The words existed and were employed freely before; but as God never gave the right to any before Abraham, Isaac and Jacob to wall; before Him counting on His Almighty protection, so He first gave Israel nationally the title of His eternal unchangeableness as Jehovah as that on which they might count. The use of each name has nothing to do with different authors or documents' but depends on moral motives. It is a question neither of antiquity nor of piety: not of antiquity, for from the beginning Jehovah was freely employed. not of piety, for the Psalms (e.g. Psalms 42:1-11, Psalms 63:1-11 etc.) show that there may be as genuine and fervent piety in exercise where Elohim is the staple as where Jehovah is. The absence or presence of the display of His covenant character of relationship, especially with Israel, is the true and invariable key.

I consider therefore that, as the former series gave us the public life of Abram, so this is rather that which belongs to him individually considered, and the dealings of God with him in what may be called a private rather than a public way. Hence therefore we shall find that there is this further series, which going on from Genesis 15:1-21 closes with Genesis 21:1-34, where again it is observable that there follows a similar introduction to a new series after that. For the beginning of Genesis 22:1-24 runs thus: "And after these things." Is it not plain then that the clause, "After these things," introduces us to a new place? I am not aware that the same phrase occurs anywhere between. Consequently there is an evident design of God regarding it. We shall now look at the current of this new section, and see what is brought before us in these chapters.

First of all there is founded on the wants which Abram expresses to God the desire that it should not be merely an adopted child, but one really of his own blood. It was a desire to which God hearkened, but as it was a feeling which emanated from no higher source than Abram, so it had a contracted character stamped on it. It is always better to be dependent on the Lord for everything. It is not a question of merely avoiding the painful way in which Lot exercised his choice, but Abram himself is not at the height of communion in this chapter whatever God's mercy to him; It is better to wait on the Lord than run before Him; and we are never the worse that He should take the first step. Our happy place is always confidence in His love. Had the Lord pressed it upon His servant to speak to Him with open heart, it would have been another matter. Abram however presented his desire, and the Lord meets it graciously. It is very evident that He binds Himself also remarkably. There was given to Abram a kind of seal and formal deed that He would secure the hoped-for heir to him. Who could gather from this that Abram is here found in the brightest mood in which the Spirit of God ever presents him? He is asking, and Jehovah answers, no doubt; he wants a sign whereby he may know that he shall inherit thus: "Whereby shall I know that I shall inherit it?" This does not seem to rise to that admirable trust in Jehovah which characterized him at other times. This is not presuming to find fault with one where one would gladly learn much; it is ours to search, as far as grace enables us, into that which God has written for our instruction.

Jehovah accordingly directs him to take a heifer and a she-goat and a ram of three years old, and a turtle dove, and a young pigeon; and then "when the sun was going down, a deep sleep fell upon him, and lo an horror of great darkness fell upon him." It appears to me most evident that the circumstances here detailed were suitable to the condition of Abram; that there were questions, and it may be doubts, connected with that prospect which Jehovah had put before his soul; and that consequently we may safely discover, if it were only by the manner in which the communication was made to him, his state of experience then. Hence too the nature of the communication: "Be sure," said he, "that thy seed shall be a stranger in a land that is not theirs, and shall serve them, and they shall afflict them four hundred years. And also that nation whom they shall serve will I judge, and afterwards shall they come out with great substance. And thou shalt go to thy fathers in peace: thou shalt be buried at a good old age. But in the fourth generation they shall come hither again; for the iniquity of the Amorites is not yet full."

This is not all. "And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace and a burning lamp." The mingled character of all is plain. There is a smoking furnace, the emblem of the trial on the one hand, not without darkness; there is the burning lamp, the sure promise and pledge on God's part, the prophetic and sure intimation therefore of God's deliverance. Nevertheless it is not a bright vision, it is a horror of darkness which is seen in the sleep which had fallen upon him. Sifting and tribulation must come, but salvation in due time. But there is more than this. The very limits of the land are given and the races with which Abram's seed should have to do.

In short we see that the whole scene, clothed in a measure with a Jewish character, has naturally the elements of sacrifice which in various forms were put forward afterwards in the Levitical economy, and that it is also stamped with prophecy which never brings one into the depths of God's nature, but displays fully His judgment of man. Prophecy, admirable as it is, is always short of the fulness of grace and truth which is in Christ. Prophecy has to do with the earth, with the Jew and the nations, with the times and the seasons. So it is here: we have dates and generations; we have the land and its limits; we have Egypt and the Canaanitish races. It is not heaven, nor the God and Father of our Lord known where He is very far from it. It is God knowing what He means to do on earth and giving a doubting friend the certainty of it, securing and binding Himself to comfort the faith that wanted extraordinary support, nevertheless not without affliction for his seed, not without their serving a strange nation, but Jehovah bringing them out triumphantly in the end. Admirable as the vision is, it neither looks up at the heights of God's glory; nor again does it in any way go down into the depths of His grace.

It is no small confirmation of the condition of Abram at this time, if we read aright what follows in the very next chapter. (Genesis 16:1-16) Undoubtedly Sarah was more to blame than Abram: there was haste through manifest want of faith in short; and consequently Hagar was given to her husband, and the fruits of the connection soon appeared. As always, she who was most to blame suffered the most. It was not so much Abram as Sarah who smarted through her folly about her maid. But we have again in this chapter the faithfulness of God even in the case of Hagar, who is told to return to her mistress and humble herself before her. Jehovah here still carries on the prophetic testimony through His angel, and draws out the remarkable prefiguration of the Bedouins, who remain to this day a minor witness, but none the less a true one, of the truth of God's word.

In the next chapter (Genesis 17:1-27) we have another and higher scene. "When Abram was ninety years old and nine, Jehovah appeared to Abram, and said unto him, I am the Almighty God: walk before me, and be thou perfect. And I will make my covenant between me and thee, and will multiply thee exceedingly." Now here it is no longer Hagar, the type, as we know, of the Sinai covenant; it is not a prediction that man's way only brings the child of flesh into the house, a trouble to all concerned. But here Jehovah, unasked and of His own grace, appears once more to His beloved servant. "I am," says he, "El-Shaddai: walk before me, and be thou perfect: and I will make my covenant between me and thee, and will multiply thee exceedingly." God, not man, takes the foremost place now. It is not Abram who asks, but God who speaks. Abram accordingly, instead of bringing forward his desires and difficulties, fell on his face the right place "and God talked with him." There was greater freedom than he had ever enjoyed before; but it in no way diminished the reverence of his spirit. Never was he more prostrate before God than when He thus opened His heart to him about the seed of promise, and was about to make further communications even as to the world.

Elohim then "talked with him, saying, As for me, behold my covenant is with thee, and thou shalt be a father of many nations." It is not now about his seed a stranger in a land not theirs. Now we have the wide extent of the earthly purposes of God beginning to unfold before us, even as far as the whole earth, and Abram was concerned in all. "Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee." Not a word of this had been breathed before. That he should have a line to succeed him, one that should inherit the land and have it for ever: such was the utmost already vouchsafed. And when the doubting mind sought and would have security from God Himself, God deigned to enter as it were into a bond with him, but along with it gave him to know that many a sorrow and affliction must. precede the hour of His judgment in favour of the chosen seed. But here all is of another order and measure beneficence according to the grace and purposes of God. "I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee. And I will establish my covenant between me and thee and thy seed after thee in their generations, for an everlasting covenant, to be a God unto thee, and to thy seed after thee. And I will give unto thee and to thy seed after thee the land wherein thou art a stranger all the land of Canaan for an everlasting possession; and I will be their God. And God said unto Abraham, Thou shalt keep my covenant therefore, thou and thy seed after thee in their generations. This is my covenant, which ye shall keep, between me and you and thy seed after thee; every man-child among you shall be circumcised."

Let none suppose that circumcision is necessarily a legal thing. In the connection in which it is put here it is the concomitant of grace the sign of flesh's mortification. Undoubtedly it was incorporated into the law when that system was afterwards imposed; but in itself, as our Lord Himself shows, it was not of Moses, but of the fathers; and as being of the fathers of Abraham it was, as we see here, an emblem significant of the putting flesh to death. God would have it dealt with as an unclean thing; and certainly this is not law. It may be turned to legalism as anything else; but in this case it is rather in contrast with law. It means flesh judged, which is the true spiritual meaning of that which God then instituted.

The chapter then exhibits grace that gives according to God's own bountifulness: at the same time flesh is judged before him. Such is the meaning of this remarkable seal. Accordingly we have the promise brought out when Sarah's name was changed from being "my princess" (Sarai) to be "princess" (Sarah) absolutely. So she was to be called thenceforth. "As for Sarai thy wife, thou shalt not call her name Sarai; but Sarah shall her name be. And I will bless her, and give thee a son also of her; yea, I will bless her, and she shall be a mother of nations: kings of people shall be of her." Then goes out the heart of Abraham even for Ishmael, with the historical notice that circumcision was instituted from that day.

The next chapter (Genesis 18:1-33) shows us that grace gives not only communion with Jehovah in what concerns ourselves, but that to His servant is granted to enjoy the communications of His mind even as to what is wholly outside. God had begun to speak with an intimacy such as Abraham had never before known: He would certainly not repent of His love. It is not God who recedes from us we from Him rather, never He from us. "And Jehovah appeared unto him in the plains of Mamre, and he sat in the tent door in the heat of the day. And he lift up his eyes and looked, and lo! three men stood by him. And when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground." See the character of Abraham: it is very lovely genuine lowliness, but remarkable dignity. He "said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant. Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree; and I will fetch a morsel of bread, and comfort ye your hearts. After that, ye shall pass on; for therefore are ye come to your servant. And they said, So do as thou hast said." At this time there seems no reason to suppose that Abraham had any knowledge or suspicion even who it was. We shall find how soon he does infer it, and has the consciousness of it. But he behaves with perfect propriety. He would not speak out openly; he does not break what we may call the incognito that Jehovah was pleased to assume. He understood it: his eye was single, his body full of light.

Outwardly it was simple patriarchal preparation for passing strangers. Some, you know, not forgetful to entertain strangers, have unawares entertained angels. It was Abraham's honour to entertain Jehovah. In due time he hears the question put to him, which I think is the point where he enters into the spirit of the divine action: "Where is Sarah thy wife? And he said, I will certainly return unto thee according to the time of life; and, lo, Sarah thy wife shall have a son." Could Abraham be ignorant any longer whose voice this was? Nevertheless there is no speaking before the due time. If Jehovah was pleased to appear with two of His servants there, if He put them in the common guise of mankind, certainly it was not for the faithful to break the silence which Jehovah preserved. And this was just a part of the admirable manner in which his heart answered to Jehovah's confidence in him. But Sarah shows her unbelief once more, whilst Jehovah reproving it, spite of Sarah's denial, remains with Abraham. When the men rose up to go towards Sodom, Abraham instinctively accompanies, but Jehovah remains with him, and says, "Shall I hide from Abraham that thing which I do?"

As Genesis 17:1-27 had furnished Jehovah's communication of what so intimately concerned Abraham and Abraham's line for ever, this chapter reveals to him what concerns the world. Thus we see, although it be not the intimate relationship of the children of God, it is exactly the way in which the understanding of the future is not only profitable but becomes a means of sustaining and even of deepening communion. Let me call your attention to this. Be not deceived beloved brethren. Entering upon the future in the first instance, and making it pre-eminently our study, never does really deepen our souls in the ways of God, but rather leads them on in lower lines and earthly principles from which it is difficult to escape at another day. Nevertheless it is very evident that God has given it all, and that God means that what He has given should be used and enjoyed by our souls.

What then is the preserving power? Grace; when it is not a question about what is coming, when it is not above all questions arising from ourselves. Such it was inGenesis 15:1-21; Genesis 15:1-21; but now Abraham has been set perfectly free by Jehovah. He is at large as to what pertained to himself and to his seed after him. His heart is clear. Jehovah has abounded beyond his largest thought. There are infinitely greater prospects before Abraham than he had ever dared to ask of God; for He speaks out of His own thoughts, His own counsels, which must necessarily always be above the largest expectations of man; and then it is that the unveiling of the future, instead of dragging us down to the earth, on the contrary becomes a means only of drawing us into the presence of the Lord with longing after His own grace. Such was the case with Abraham. All depends on this, that we should not first yield to the bias of our minds before we enter into the perfect liberty and the enjoyment of our own proper place with Jesus Christ in the presence of our God. After that we can listen, and then all becomes profitable and blessed to us.

Such is the case with Abraham now. It is Jehovah again who takes the first step. It is Jehovah who says, "Shall I hide from Abraham that thing which I do?" What a difference for the man who wanted to know whether he should for certain have the line that God said he should have! Here Jehovah meets him and predicts to him the imminent ruin of the cities of the plain. Jehovah gives light to him here, and everything is made plain. But it is not a doubting heart or an inquisitive mind; it is one who bows down in heartfelt homage, withal confiding in God, who was pleased to confide in him. In truth God was going to act upon the world; He was going to judge this guilty scene; He was going to blot out that sink of iniquity Sodom and Gomorrah and the other cities of the plain that was as the garden of Jehovah, but alas! now rose up with pestilential breath against God Himself, so that He must as it were mow down this iniquity, or else the whole world would be polluted by it.

So it is then that God speaks to His servant. He loved to make known His ways. Abraham was now in a condition to enjoy without in any way sinking into earthly-mindedness. Abraham could hear anything that Jehovah would tell him. Then, instead of in any way dragging him down, Jehovah was rather lifting him up into an enjoyment of the secrets of Himself, into confidential intercourse with Him, for indeed he was the friend of God. Abraham profits by all here; and we shall see the moral effect on his spirit soon. "Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him. For I know him" Oh, what a word is this! "I know him, that he will command his children and his household after him" what confidence in him the Lord expresses! "I know him, that he will command his children and his household after him, and they shall keep the way of Jehovah to do justice and judgment; that Jehovah may bring upon Abraham that which he hath spoken of him. And Jehovah said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous; I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know. And the men turned their faces from thence, and went toward Sodom; but Abraham stood yet before Jehovah. And Abraham drew near" such was the effect "Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked? Peradventure there be fifty righteous within the city."

It may not be now the fitting time to say much upon such a scene, but I will make at least this observation, that there is no anxiety about himself, and for that very reason his whole heart can go out, not only towards the God who loved him, and whom he loved, but also for his nephew, righteous Lot, who had played so poor a part, suffered for his folly, and once more had profited little by the discipline, and was about to be humbled yet more, as Abraham could not have anticipated. Not merely did the man of faith go forth to pursue the victorious kings of the earth for the rescue of Lot, but he now dares in the confidence of Jehovah's goodness to draw near and plead for him whose righteous soul was vexed in Sodom, and loved the Lord spite of his earthly-mindedness and his evil position. And was it not of Jehovah that Abraham interceded? Did He not strengthen His servant's heart to go on, until he was ashamed? As everywhere, so here, it was man who left off pleading with Jehovah, not Jehovah who refused to encourage and hear the voice of further intercession.

Here was the effect of prophecy taken into the heart after it was freed by the grace of God, and rendered practically heavenly. Instead of exercising a damaging character by indulging idle curiosity about others, or causing mere occupation with self the wanting to know what the Lord will give me we see the believer's heart going out after another. This is as God would have it. It is the spirit of intercession for others which we find to be the result of listening to the Lord, and delighting in the communications of what was still unfulfilled, not because they were about himself, but because they were the Lord's secrets about others (even the world itself) entrusted to him, and drawing out his affections after a divine sort. Is it so with us in our use of the prophetic word? Ought it to be otherwise? May we gather such fruit of our Old Testament study!

In the next chapter (Genesis 19:1-38) the blow of judgment is seen to fall. The angels arrive at Sodom, and Lot shows himself a scholar in the same school of courteous grace as Abraham; but the men of the guilty city justify Jehovah in that unexampled dealing when the sun next went forth on the earth. Lot meanwhile was brought out, and his daughters without their unbelieving husbands; but his wife! "Remember Lot's wife" his wife remains for ever the most solemn instance on record of one who was personally outside, but in heart attached to the scene of evil.

Yet Lot delivered is nevertheless but half delivered; and here again we learn how the blessed written word sets forth in great facts the moral judgment of God before the time came to speak with unmistakeable plainness. We had seen sorrowful enough results in the case of Noah, who, drinking of the fruit of the vine to the dishonour of himself, pronounced a curse on a branch of his posterity, though not without a blessing on the rest. It was a curse not causeless but just: nevertheless what a sorrowful thing for a parent's heart to utter! So here with Lot, delivered of angels from the worst of associations, even after his deliverance by Abraham, brought out again, but as it were maimed and wounded, to be yet more dishonoured. It would be painful if it were needful to say a word of that which follows. Yet was it not without moral profit for Israel to remember the source of a perpetual thorn in their side the shameful origin of the Moabite and the Ammonite, two nations, neighbours and akin, notorious for continual envy and enmity against the people of God. The only God marks all in His wisdom. Sin then as now produced a harvest, large and long-continued, if sovereign grace in some cases forbids that it should be a perpetual harvest of misery to those who indulged in it. "He that soweth to the flesh," no matter who or where or when, "shall of the flesh reap corruption."

Then follows a new scene, where Abraham alas I fails once more. (Genesis 20:1-18) There is no power in forms to sustain the rich triumphs of faith. As on the one hand after failure God can bring into depths of grace which never were proved before, so on the other from the most real blessing there is no means of strength or continuance, but only in God Himself. No matter what the joy for one's own soul, or the blessing to others, power in every sense belongs to God, and is only ours in dependence upon Him. And now it was even more painful than before, because Sarah was the known appointed mother of the heir that was coming. There was no question as to her any more than about Abraham. He had been long the designated father, as she was later the designated mother. In spite of all Abraham, for reasons of his own, is guilty once more of denying the relationship. What is man? Beloved brethren, we know One, who at all cost formed the nearest relationship with us that deserved nothing less, and who will never deny it. May He have our unswerving confidence!

But Abimelech was evidently conscientious, and God took care of him, although the seriousness of the case was not weakened to his mind. God made known in a dream how matters really stood, that he must not touch the man's wife. "He is a prophet and he shall pray for thee" a most instructive instance of the way in which God holds to His principles. He will even honour Abraham before Abimelech, however he may act in discipline with Abraham. Perhaps Abimelech would be ready to say, "How can Abraham be a prophet, a man that tells lies in denying his own wife?" Nevertheless, said God, "he is a prophet;" but we may be assured of this, that the Lord in no way restrained the mouth of Abimelech from a severe reproof, when he said to Sarah, "Behold I have given thy brother a thousand pieces of silver: behold he is to thee a covering of the eyes, unto all that are with thee, and with all other: thus she was reproved."* What a veil Abraham had been to his poor wife! He had better buy a veil for her with the thousand pieces of silver. It was a keenly cutting condemnation a rebuke no doubt addressed to Sarah, but how it must have touched Abraham to the quick! The Bible has recorded the sin of the father of the faithful for the good of all the children. Where was the faithfulness of Abraham now? God first took care that his faith should not fail. May the sin be a warning to us, and the grace strengthen our faith too!

*There is some difficulty here as evinced by the differences of translators Thus Benisch translates the last clause, "and thou mayest face every one," i.e. she was made right by the fine as an eye-covering. De Sola, Lindenthal and Raphall, in their version, go even further, "and unto all others as a vindication."

The next chapter presents the closing scene in this series. The child and heir of promise is given; the child of flesh is dismissed. All now is settled according to God. Whatever inconsistent with His grace had been allowed before must disappear. Hagar the slave must depart, and the child that was not of promise must be gone. Jehovah can no longer tolerate that the child of flesh shall be with Isaac and Sarah in the house of Abraham.

Remarkable to say, while the goodness of God fails not to care for Hagar, Ishmael too in His providence is seen winding up the whole scene. Abimelech comes in, seeking a covenant with the very man whose failure must have surprised and stumbled him not so long before. Abimelech, with Phichol the chief captain of his host, owns God to be with Abraham in all that he did, adjures him to shew favour to his race, and stands now reproved for the wrong of his servants. The Gentile king in short craves the countenance and protection of Abraham, "who planted a grove," as we are told here, "in Beersheba, and called there on the name of Jehovah the everlasting God." It is clear therefore that here we behold the heir of the world in figure brought in. It is not a question yet of introducing deeper relations; nevertheless it is the heir not merely of the land of Palestine but of the world that comes before us here. Consequently Jehovah is presented to us in the character not before named of the everlasting God (El-olam). This fitly terminates the series) and brings us down to another type of the millennial day. It is then that the Gentiles seek the protection of the faithful; it is then that Jehovah will show Himself the God of ages, the guardian and blesser of the true Heir; it is then that pretensions of flesh and law will be for ever put aside, and the promises will have their full course to His glory who gave them. This again concludes, as it would appear, in a way similar to the former section. We are carried forward to the millennial day.

After this a still deeper order of things begins, where the distinct light of God is seen shining, one might almost say, on every step. Here we survey a type before which almost every other even in this precious book may be considered comparatively a little thing. It shadows such love as God Himself can find nothing to surpass, if even to compare with it. It is the chosen figure of His own love, and this not only in the gift but in the death of His Son, who deigned to be for us also the Lamb of God which taketh away the sin of the world. A scene at once so simple yet so deep demands few and will not indeed bear many words of ours on what is happily the most familiar of all types to all Christians, as, morally viewed, it is an unequalled call to our hearts. For we must not overlook it as a most real trial of Abraham's faith, besides being such a precious manifestation of God's own love. For if Isaac was spared the blow to which Abraham fully devoted him in the confidence of God's raising him again to make good the line of promise, the type of death as a sacrifice was fully carried out by the substitution of the ram caught in the thicket and slain by the father. Then follows the oath of Jehovah founded on it, of which the apostle Paul makes so striking a use in the Epistle to the Galatians, where he draws the remarkable contrast between the one seed and the many. With the seed being Christ, where number is not expressed, we have the blessing of the Gentiles; whereas, when we hear of the seed numerous as the stars and the sand, the connection beyond all controversy is with the supremacy of the Jews over their enemies. If we closely examine the passage, it may be readily seen in all its force. "By myself have I sworn, saith Jehovah, for because thou hast done this thing, and hast not withheld thy son, thine only son; that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore." Here it is expressly the numerous seed; and what follows? Is there any promise of blessing to the Gentiles here? On the contrary it is a properly Jewish hope "Thy seed shall possess the gate of his enemies." Is this the special place of Christ? Is it His relation to us now from among the Gentiles? The very reverse It remains to be verified when He reigns as the Head of Israel, and He will give them power and rule over their enemies. In its day this will be all right

But what is it that the apostle quotes, and for what purpose? Not this but the next verse, which is of a wholly different nature: "And in thy seed shall all the nations of the earth be blessed." The force of the apostle's argument is that, where the scripture referred to says nothing of number, only naming "thy seed" as such, there the blessing of the Gentiles is assured. On the other hand, where He speaks of the seed multiplied according to the most striking images of countless number, Jehovah pledges here the earthly exaltation and the power of the Jew over their enemies a blessing in contrast with that of the gospel and the argument in Galatians. It is this distinction which the apostle applies to the subject with such depth of insight. The inference is obvious. The Galatians had no need to become Jews to get blessing. Why then should they be circumcised? What God gives them in the gospel and what they have received by faith is Christ, dead and risen, as was Isaac in the figure. (Compare Hebrews 11:17-19.) Of this seed He speaks not as of many but as of one: this seed secures the blessing of the Gentiles as Gentiles. Hence, where God speaks of Abraham's seed apart from numbers (ver. Hebrews 11:18), there is the blessing of the Gentiles. This is what we really need; but it is what we have in Christ. By and by there will be the numerous seed spoken of in verseHebrews 11:17; Hebrews 11:17. This will be the Jew; and then the chosen nation will possess the gate of their enemies. I can conceive nothing more admirable in itself, or more complete as a refutation of the Judaisers who would fain have compromised the gospel, and sunk the Galatians into mere Gentiles looking up to their Jewish superiors by seeking circumcision after they had a risen Christ. But the truth is that both are divine, the Old Testament fact, and the New Testament comment. And as the fact itself was most striking, so the application by the apostle is no less profound.

In Genesis 23:1-20 another instructive event opens on us. It is not the death of Hagar, who sets forth the Sinaitic or legal covenant: we might have expected some such typical matter, and could all understand that. But the marvel is that, after the figure of the son led as a sacrifice to Mount Moriah but raised from it (the death and resurrection of Christ, as the Apostle Paul himself explains it in the Epistle to the Hebrews), we have the death of Sarah, of her who represents the new covenant, not of the law but of grace. And what is the meaning of that type, and where does it find its answer in the dealings of God when we think of the antitype? It is certain and also plain. In the Acts of the Apostles, not to speak of any other scripture, the true key is placed in our hands. When the Apostle Peter stood before the men of Israel, and bore witness of the death and resurrection of the Lord Jesus, the true Isaac, what did he tell them? This that if they were willing by grace to repent and be converted, God would assuredly bring in those times of refreshing of which He had spoken by the mouth of all His holy prophets since the world began. He added that they were the children not only of the prophets but of the covenant which God made with the fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed.

There we have the required solution For Peter presented after this the readiness of God to bring in the blessedness of the new covenant, if they by grace bowed their stiff neck to the Lord Jesus. But they would not hearken: they rejected the testimony, and finally put to death one of the brightest witnesses. In point of fact, the unbelief was complete to the testimony of the Holy Ghost founded on the death and resurrection of Christ; and, in consequence, that presentation of the covenant to Israel completely disappears. It was the antitype of Sarah's death the passing away for the time of all such overtures of the covenant to Israel. Nowhere do we hear of it renewed after that. No doubt Sarah will rise again, and so the new covenant will appear when God works in the latter day in the Jewish people. But meanwhile the presentation of the covenant to Israel, as that which God was willing there and then to bring in, which was the offer then made by grace, completely passes from view, and a new thing takes its place.

So it is here. Immediately after the death and burial of Sarah a new person comes before us another object distinct from what we have seen; and what is it? The introduction of a wholly unheard of personage, called to be the bride of Isaac, the figuratively dead and risen son of promise. It is no more a question of covenant dealings. The call of Rebecca was not thought of before altogether a fresh element in the history Then again we have the type, so familiar to us, of Eliezer, the trusty servant of all that the father had, now the executor of the new purposes of his heart, who goes to fetch the bride home from Mesopotamia. For as no maid of Canaan could be wedded to Abraham's son; so he, Isaac, was not to quit Canaan for Mesopotamia: Eliezer was to bring the bride, if willing, but Isaac must not go there. Nothing is more strongly insisted on than this, and to its typical meaning I must call your attention. The servant proposes a difficulty: Suppose she is not willing to come: Is Isaac to go for her? "And Abraham said unto him, Beware that thou bring not my son thither again." When the church is being called as a bride for Christ, He remains exclusively in heavenly places. He has nothing to do with the world while the church is in process of being gathered from among Jews and Gentiles. He leaves not heaven, nor comes to the world to have associations with the earth, while it is a question of forming the bride, the Lamb's wife. In relation to the call of the church, Christ is exclusively heavenly. It is the very same Isaac who had been under the sentence of death sacrificially. As Isaac is raised again in figure and must on no account go from Canaan to Mesopotamia for Rebecca, so Christ is to have only heavenly associations, and none with the world, while the church-calling is in progress. Ignorance of this, and, yet more, indifference to it where it seems to be known, must make the Christian worldly, as communion with Christ where He is makes one heavenly-minded. It shows how irretrievably false any position is which necessarily connects us with the world. The only sure way for the Christian to decide any question aright is to ascertain from God's word how it bears upon Christ and His glory. When Christ has His associations with the world, we may have our place there too; if Christ is entirely outside it, as He is manifestly apart from it now in heaven, so should we be. To judge and walk according to Him is what we do well to cultivate.

Never call it worldliness to discharge aright your duty here below. It is worldly-mindedness wherever the world or its things may occupy us as an object, instead of pleasing and doing the will of the Lord here below. It is not what you are doing which is so important as fellowship with His mind; it may be in appearance the most holy work, but if it links Christ and His name with the world, it is only deceiving ourselves and playing so much the more into the hands of the enemy. But, on the other hand, supposing it is connected with the world, there may be the most ordinary act, yet as far as possible from worldliness, even though it were only blacking a shoe. It is hardly needful to say that the power of Christianity may be enjoyed in the heart and ways of a shoe-black just as truly as anywhere else. Anything that is outside Christ will not preserve, and must have the stamp of the world on it; whereas, on the other hand, so great is the efficacy of Christ that if my heart is set upon Him, and seeking after what is suitable to Him at the right hand of God, we become truly witnesses of Him; and, supposing there is real occupation with Him there, this will assuredly give to what we do a heavenly stamp, and impart the truest and highest dignity, no matter what we may be about.

The details of this chapter of course it is not for me to enter into now. I have said enough to shew the general principle first, the novelty and unprecedentedness of what concerns Isaac and Rebecca It was not mere continuance of what had been known already, but a new thing following up not only the typical sacrifice on Moriah, but the death of Sarah. It is happy when the truth of Christ illuminates consecutive chapters of the Old Testament. We know alas! what it is to be uncertain and dissatisfied in presence of the written word, which is really simple to the simple. Again, there is the passing away of all covenant dealings. How long we have known confusion ourselves in all this! Sarah is dead and gone for the time. Then the bride is sought and called, and comes; for it is a question of a bride, not a mother. Again, we have Eliezer, the type of the Spirit of God, marked by this the heart going out towards the Lord both in entire dependence and in simple-hearted praise as he receives the speedy and unequivocal answer of His grace. Eliezer had his mission from Abraham: so is the Spirit sent from the Father on an errand of love in the church. Prayer and worship accordingly become the members of Christ's body, and should go forth intelligently with the purpose of God, just as Eliezer's prayer was entirely founded on the object that he who sent him had in view. He asked much and boldly about the bride, and nothing else swerved him from this as nearest to his heart.

It is all well for men in an evil world to be filled with enterprises for doing good; but here was one who with the utmost simplicity knew he was doing the best, and this we too ought to be doing. The best of all service, serving the Father's glory in the Son who is to have the church as His bride this is worth living for and dying too if it be the will of God that we should meanwhile fall asleep, instead of waiting for the coming of the Lord. It is not merely seeking the salvation of sinners, but doing His will with a direct view to Christ and His love, and accordingly not with prayer only, but the character of it naturally marking this. There is more about prayer in this chapter than in any other in Genesis; but besides there is more distinctly than elsewhere the heart turning to Jehovah in worship of Him. These two things ought to characterize the Christian and the church, now that Christ the Son of God is dead and risen, and we enjoy the immense results by faith prayer and worship, but prayer and worship in unison with the purpose of God in the calling of the bride, the church; not mere isolated action, although that may have its place and be most true for special need. Still the great characteristic trait should be this that God has let our hearts into His own secret in what He is doing for Christ. He has given us to know where Christ is and what He, who deigns to be the executive here below (the Spirit), is doing for His name in this world. Consequently our hearts may well go forth in prayer and praise in connection with it, turning to our God and Father with the sense of His goodness and faithfulness now as evermore. The New Testament shows us what the church was and should be; and there is not a chapter in Genesis which sets them forth as a type in anything like so prominent a form as this. Is it casual, or the distinct design of God that here only in these incidents should be the picture of bridal expectancy and confidence in the love of one not yet seen, and of going forth to meet the bridegroom?

Finally we have Genesis 25:1-34 closing Abraham's history, with his relation as father to certain tribes of Arabs, who as being of his stock, mingled with the Ishmaelites. These sons, unlike Isaac, received presents and were sent away. Isaac must be left the undisputed heir of all, and abides ever as son in the father's house. The purposes of love centre in him; as the inheritance was his in its widest extent.

But no more tonight. Though perfectly persuaded that a cursory sketch has its disadvantages, I am equally assured that it is not without advantages of its own; for it is well for us to have a broad and comprehensive view, as it is well also, when we possess this, to fill up the details. But we shall never approach to a clear or a full intelligence of Scripture if we neglect the one or do not seek the other. Grace only by the written word used in faith can give and keep both for our hearts to the praise of the Lord's name.