Historical Writings

(GENESIS 21-25:18)

AT last the time had come when the great promise to Abraham should receive its fulfillment. The patriarch was in his hundredth and Sarah in her ninetieth year when Isaac was born to them. Manifestly, it had been the Divine purpose to protract as long as possible the period before that event; partly to exercise and mature Abraham's faith, and partly that it should appear the more clearly that the gift of the heir to the promises was, in a manner, supernatural. As we have seen, the very name of their child was intended to perpetuate this fact; and now Sarah also, in the joyousness of her heart, said, "God hath made me to laugh, so that all that hear will laugh with me," - literally, "Laughter has God prepared for me; every one that heareth it will (joyously) laugh with me." Thus, as Abraham's laughter had been that of faith in its surprise, so the laughter of Sarah was now in contrast to that of her former weakness of trust, one of faith in its gratitude. But there might be yet a third kind of laughter, - neither of faith, nor even of unbelief, but of disbelief: the laughter of mockery, and it also would receive its due recompense. According to God's direction (Genesis 17:12), Abraham had circumcised Isaac on the eighth day. When the period for weaning him arrived, the patriarch made, after the manner of those times, a great feast. We can scarcely say what the age of the child was, - whether one year, or, as Josephus implies, three years old. In either case, Ishmael must have been a lad, springing into manhood - at least fifteen, and possibly seventeen years of age. "And Sarah saw the son of Hagar, the Egyptian, which she had born unto Abraham, mocking," - literally, "that he was a mocker." As a German writer observes: "Isaac, the object of holy laughter, serves as the target of his unholy wit and profane banter. He does not laugh; he makes merry. 'What! this small, helpless Isaac, the father of nations!' Unbelief, envy, and pride in his own carnal pre-eminence, - such were the reasons of his conduct. Because he does not understand, 'Is anything too hard for Jehovah?' therefore he finds it laughable to connect such great issues with so small a beginning." It was evidently in this light that the apostle viewed it, when describing the conduct of Ishmael in these words.

"As then he that was born after the flesh persecuted him that was born after the Spirit." (Galatians 4:29) On this ground, and not from jealousy, Sarah demanded that the bondwoman and her son should be "cast out." But Abraham, who seems to have misunderstood her motives, was reluctant to comply, from feelings of paternal affection quite natural in the case, till God expressly directed him to the same effect. The expulsion of Ishmael was necessary, not only from his unfitness, and in order to keep the heir of the promise unmixed with others, but also for the sake of Abraham himself, whose faith must be trained to renounce, in obedience to the Divine call, everything, - even his natural paternal affection. And in His tender mercy God once more made the trial easier, by bestowing the special promise that Ishmael should become "a nation." Therefore, although Hagar and her son were literally cast forth, with only the barest necessaries for the journey - water and bread, - this was intended chiefly in trial of Abraham's faith, and their poverty was only temporary. For, soon afterwards we read in Scripture, that, before his death, Abraham had enriched his sons (by Hagar and Keturah) with "gifts;" (Genesis 25:6) and at his burying Ishmael appears, as an acknowledged son, by the side of Isaac, to perform the last rites of love to their father. (Genesis 25:9)

Thus "cast out," Hagar and her son wandered in the wilderness of Beersheba, probably on their way to Egypt. Here they suffered from what has always been the great danger to travelers in the desert - want of water. The lad's strength failed before that of his mother. At length her courage and endurance also gave way to utter exhaustion and despondency. Hitherto she had supported the steps of her son; now she let him droop "under one of the shrubs," while she went "a good way off," not to witness his dying agony, yet still remaining within reach of him. To use the pictorial language of Scripture, "She lift up her voice and wept." Not her cry, however, but that of Abraham's son went up into the ears of the Lord; and once more was Hagar directed to a well of water, but this time by an "angel of God," not, as before, by the "Angel of Jehovah." And now also, to strengthen her for the future, the same assurance concerning Ishmael was given to Hagar which had previously been made to Abraham. This promise of God has been abundantly fulfilled. The lad dwelt in that wide district between Palestine and Mount Horeb, called "the wilderness of Paran," which to this day is the undisputed dominion of his descendants, the Bedouin Arabs.

Bitter as the trial had been to "cast out" Ishmael, his son, it was only a preparation for a far more severe test of Abraham's faith and obedience. For this - the last, the highest, but also the steepest ascent in Abraham's life of faith - all God's previous leadings and dealings had been gradually preparing and qualifying him. But even so, it seems to stand out in Scripture alone and unapproached, like some grand mountain-peak, which only one climber has ever been called to attain. No, not one; for yet another and far higher mountain peak, so lofty that its summit reacheth into heaven itself, has been trodden by the "Seed of Abraham," Who has done all, and far more than Abraham did, and Who has made that a blessed reality to us which in the sacrifice of the patriarch was only a symbol. And, no doubt, it was when on Mount Moriah - the mount of God's true "provision" - Abraham was about to offer up his son, that, in the language of our blessed Lord (John 8:56), he saw the day of Christ, "and was glad."

The test, trial, or "temptation" through which Abraham's faith had now to pass, that it might be wholly purified as "gold in the fire," came in the form of a command from God to bring Isaac as a burnt-offering. Nothing was spared the patriarch of the bitterness of his sorrow. It was said with painful particularity: "Take now thy son, thine only son, whom thou lovest;" and not a single promise of deliverance was added to cheer him on his lonely way. The same indefiniteness which had added such difficulty to Abraham's first call to leave his father's house marked this last trial of the obedience of his faith. He was only told to get him "into the land of Moriah," where God would further tell him upon which of the mountains around he was to bring his strange "burnt-offering." Luther has pointed out, in his own terse language, how to human reason it must have seemed as if either God's promise would fail, or else this command be of the devil, and not of God. From this perplexity there was only one issue - to bring "every thought into captivity to the obedience of Christ." And Abraham "staggered not" at the word of God; doubted it not; but was "strong in faith," "accounting" - yet not knowing it - "that God was able to raise up Isaac even from the dead; from whence he also received him in a figure." For we must not detract from the trial by importing into the circumstances our knowledge of the issue. Abraham had absolutely no assurance and no knowledge beyond that of his present duty. All he had to lay hold upon was the previous promise, and the character and faithfulness of the covenant God, who now bade him offer this sacrifice. Sharp as the contest must have been, it was brief. It lasted just one night; and next morning, without having taken "counsel with flesh and blood," Abraham, with his son Isaac and two servants, were on their way to "the land of Moriah." We have absolutely no data to determine the exact age of Isaac at the time; but the computation of Josephus, that he was twenty-five years old, makes him more advanced than the language of the Scripture narrative seems to convey to our minds. Two days they had traveled from Beersheba, when on the third the "mountains round about Jerusalem" came in sight. From a gap between the hills, which forms the highest point on the ordinary road, which has always led up from the south, just that one mountain would be visible on which afterwards the temple stood. This was "the land of Moriah," and that the hill on which the sacrifice of Isaac was to be offered! Leaving the two servants behind, with the assurance that after they had worshipped they would "come again" - for faith was sure of victory, and anticipated it, - father and son pursued their solitary road, Isaac carrying the wood, and Abraham the sacrificial knife and fire. "And they went both of them together. And Isaac spake unto Abraham his father, and said, My father: and he said, Here am I, my son. And he said, Behold the fire and the wood: but where is the lamb for a burnt-offering? And Abraham said, My son, God will provide himself a lamb for a burnt-offering: so they went both of them together." Nothing further is said between the two till they reach the destined spot. Here Abraham builds the altar, places on it the wood, binds Isaac, and lays him upon the altar. Already he has lifted the sacrificial knife, when the Angel of Jehovah, the Angel of the Covenant, arrests his hand. Abraham's faith has now been fully proved, and it has been perfected. "A ram caught in the thicket" will serve for "a burnt-offering in the stead of his son;" but to Abraham all the previous promises are not only repeated and enlarged, but "confirmed by an oath," "that by two immutable things, in which it was impossible for God to lie," he "might have a strong consolation."

"For when God made promise to Abraham, because He could swear by no greater, He sware by Himself." (Hebrews 6:13)

This "oath" stands out alone and solitary in the history of the patriarchs; it is afterwards constantly referred to (Genesis 24:7; 26:3; 50:24; Exodus 13:5,11; 33:1, etc.), and, as Luther observes, it became really the spring whence all flowed that was promised "by oath" unto David, in Psalm 89:35; 110:4; 132:11. No wonder Abraham called the place "Jehovah Jireh," "Jehovah seeth," or "Jehovah provideth," which means that He seeth for us, for, as even the term implieth, His providence, or providing, is just His seeing for us, what, where, and when we do not see for ourselves. As we remember that on this mountain-top the temple of the Lord afterwards stood, and that from it rose the smoke of accepted sacrifices, we can understand all the better what the inspired writer adds by way of explanation: "As it is said to this day, In the mount where Jehovah is seen," - where He seeth and is seen, - whence also the name of Moriah is derived.

But before passing from this event, it is necessary to view it in its bearings upon Abraham, upon Isaac, and even upon the Canaanites, as well as in its higher typical or symbolical application. It is very remarkable that a German writer who has most strenuously opposed the truth of this scriptural narrative, has been compelled to some extent to admit the deeper bearing of this history on the faith of Abraham. He writes: "Hitherto even Isaac, that precious gift so long promised, had been only a natural blessing to Abraham. A son like any other, although the offspring of Sarah, he had been born and educated in his house. Since his birth Abraham had not been called to bear for him the pangs of a soul struggling in faith, and yet every blessing becomes only spiritual and truly lasting, if we appropriate it in the contest of faith." At God's bidding Abraham had necessarily given up country, kindred, and home, and then his paternal affection towards Ishmael. It yet remained to give up even Isaac after the flesh, so as to receive him again spiritually; to give up not merely "his only son, the goal of his longing, the hope of his life, the joy of his old age" - all that was dearest to him; but the heir of all the promises, and that in simple, absolute faith upon God, and in perfect confidence, that God could raise him even from the dead. Thus was the promise purged, so to speak, from all of the flesh that clung to it; and thus Abraham's faith was perfected, and his love purified. Upon Isaac, also, the event had a most important bearing. For when he resisted not his father, and allowed himself to be bound and laid on the altar, he entered into the spirit of Abraham, he took upon himself his faith, and thus showed himself truly the heir to the promises. Nor can we forget how this surrender of the first-born was the first of that dedication of all the first-born unto God, which afterwards the law demanded, and which meant that in the first-born we should consecrate all and everything unto the Lord. Perhaps the lesson which the Canaanites might learn from the event will seem to some quite secondary, as compared with these great truths. Yet we must bear in mind, that all around cruel human sacrifices were offered on every hill, when God gave His sanction to a far different offering, by for ever substituting animal sacrifices for that surrender of the best beloved which human despair had prompted for an atonement for sin. And yet God Himself gave up His beloved, His own only begotten Son for us, - and of this the sacrifice of Isaac was intended to be a glorious type; and as Abraham received this typical sacrifice again from the dead "in a figure," so we in reality, when God raised up His own Son, Jesus Christ, from the dead, and has made us sit together with Him in heavenly places.

After the offering up of Isaac, Abraham lived many years; yet scarcely any event worth record in Scripture occurred during their course. The first thing we afterwards read is the death of Sarah, at the age of one hundred and twenty-seven. She is the only woman whose age is recorded in Scripture, the distinction being probably due to her position towards believers, as stated in 1 Peter 3:6. Isaac was at the time thirty-seven years old, and Abraham once more resident in Hebron. The account of Abraham's purchase of a burying-place from "the children of Heth" is exceedingly pictorial. It also strikingly exhibits alike Abraham's position in the land as a stranger and a pilgrim, and yet his faith in his future possession thereof. The treaty for the field and cave of. Machpelah (either "the double" cave, or else "the separated place," or "the undulating spot"), which Abraham wished to purchase for "a burying-place," was carried on in public assembly, "at the gate of the city," as the common Eastern fashion is. The patriarch expressly acknowledged himself "a stranger and a sojourner" among "the children of Heth;" and the sacred text emphatically repeats again and again how "Abraham stood up, and bowed himself to the people of the land." On the other hand, they carry on their negotiations in the true Eastern fashion, first offering any of their own sepulchers, since Abraham was confessedly among them "a prince of God" (rendered in our version "a mighty prince"), then refusing any payment for Machpelah, but finishing up by asking its fullest value, in this true oriental manner: "My lord, hearken unto me: the land is worth four hundred shekels of silver (about fifty guineas ^* ); what is that betwixt me and thee?"

In contrast, Abraham truly stands out prince-like in his courtesy and in his dealings. And so the field and cave were secured to him - a "burying-place," Abraham's only "possession" in a land that was to be his for ever! But even in this purchase of a permanent family burying-place, Abraham showed his faith in the promise; just as, many centuries later, the prophet Jeremiah showed his confidence in the promised return of Judah from Babylon, by purchasing a field in Anathoth. (Jeremiah 32:7,8) In this cave of Machpelah lie treasured the remains of Abraham and Sarah, of Isaac and Rebekah, of Leah also, and the embalmed bodies of Jacob and perhaps Joseph. ^* No other spot in the Holy Land holds so much precious dust as this; and it is, among all the so-called "holy places," the only one which to this day can be pointed out with perfect certainty. Since the Moslem rule, it has not been accessible to either Christian or Jew. The site over the cave itself is covered by a Mahomedan sanctuary, which stands enclosed within a quadrangular building, two hundred feet long, one hundred and fifteen wide, and fifty or sixty high, the walls of which are divided by pilasters, about five feet apart, and two and a half feet wide. This building, with its immense stones, one of which is no less than thirty-eight feet long, must date from the time of David or of Solomon. The mosque within it was probably anciently a church; and in the cave below its floor are the patriarchal sepulchers.

Three years after the death of Sarah, Abraham resolved to fill the gap in his own family and in the heart of Isaac, by seeking a wife for his son. To this we shall refer in connection with the life of Isaac. Nothing else remains to be told of the third-eight years which followed the death of Sarah. We read, indeed, that Abraham "took a wife," Keturah, and that she bore him six sons, but we are not sure of the time when this occurred. At any rate, the history of these sons is in no wise mixed up with that of the promised seed. They became the ancestors of Arab tribes, which are sometimes alluded to in Holy Writ. And so, through the impressive silence of so many years as make up more than a generation, Scripture brings us to the death of Abraham, at the "good old age" of one hundred and seventy-five, just seventy-five years after the birth of Isaac. To quote the significant language of the Bible, he" was gathered to his people," an expression far different from dying or being buried, and which implies reunion with those who had gone before, and a firm and assured belief in the life to come. And as his sons Isaac and Ishmael, both aged men, stand by his sepulcher in the cave of Machpelah, we seem to hear the voice of God speaking it unto all times:

"These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth." (Hebrews 11:13)