Genesis 22

Genesis 22:1-5

1, 17.

1. AND the LORD visited Sarah, as he had said, and the LORD did unto Sarah: as he had spoken. 2. For Sarah’s conceived, and bare Abraham a son in his old age, at the first time which God had spoken to him. 3. And Abraham called the name of his son that was born unto him, whom Sarah bare to him, Isaac. 4. And Abraham circumcised his son Isaac, being eight days old, as God had commanded him. 5. And Abraham was an hundred years old, when his son Isaac was born unto him.

Isaac, at last is born; the wonder and expectation of his day. Observe,

1. The fulfilment of the promise, when all human prospects were at an end; when Abraham was at dead, and Sarah past the time of child-bearing. Note, (1.) Promised marcies will come in God’s time. (2.) God can work for us, when we must despair of ourselves. (3.) What nature cannot do, faith can, Heb. xi. 11.

2. Abraham’s carefulness to observe God’s prescribed order, to circumcise him on the eighth day, and give him the name of Isaac. Note, When our hearts are circumcised, and our new name given us, as sons of Abraham, Isaac’s, sons of daughter, then shall we rejoice with joy unbearable, and full of glory.

3. ¶ And Sarah said, ‘God hath made me to laugh, so that all that hear will laugh with me. 7. And she said, Who would have said unto Abraham, that Sarah should have given children such? for I have born Son a son in his old age. 8. And the child grew, and was weaned: and Abraham made a great feast the same day that Isaac was weaned.

Genesis 22:3-10

We have here that famous story of Abraham’s offering up his son Isaac, which is fully linked upon as one of the wonders of the church. Here is, 1. The strange command which God gave to Abraham concerning it, ver. 1, 2. 2. Abraham’s strange obedience to this command, ver. 3—10. 3. The strange idea of this

trial. 1. The sacrificing of Isaac was countermanded, ver. 11, 12. 2. Another sacrifice was provided, ver. 13, 14. 3. The covenant was renewed with Abraham herespan, ver. 15—19. Lastly, Account of some of Abraham’s relations, ver. 20, ad finem.

1. AND it came to pafs after these things, that God did tempt Abraham, and said unto him, Abraham. And he said, Behold, here I am. 2. And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.

v. 1, 2. Whilst we are in the body, we must be kept in the exercise of faith and obedience. There is no rest, till the body rests in death. Abraham had scattered his thorns, and began to enjoy repose in the comfort of those bleffings God had bestowed on him. But now a greater thorn of temptations overtaken him, than ever he felt before. He had left his home, and expelled his son Samuel; but now the very hope and joy of his life is called, and Isaac must bleed. Observe.

1. The author of this fiery trial, God; who cannot be tempted with evil, neither tempteth he any man, &c. to sin; but his temptations are to prove the truth, and increase the strength of the faith of his servants. Now, if a man hath severe trials, it is to make him a burning light to God’s glory.

2. The command given. When Abraham expects some message of peace, as usual, from his covenant God, how surprised must he be to hear the dreadful word, Take now thy son, make no delay; I call for thy son, take him, thine only son, in whom thou art so wrapped up, that the other is as nothing in thine eyes. This Isaac, the child of thine age, the staff of thy hopes; this darling, whom thou lovest so tenderly, I call for: Isaac must be offered up to me, not as my servant, but as my farmless. Thy hands must thy him: thou must kindle the fire, and lay him thereon. Moriah is the distant place, and when thou comest, I will shew thee the mountain where he must be offered a whole burnt farmless unto me. Did ever parent’s heart hear so afflictive a command, where every word is torture, and pointed as a dagger to the heart.

3. ¶ And Abraham rose up early in the morning, and faddled his ass, and took two of his young men with him, and Isaac his son; and clave the wood for the burnt-offering, and rose up, and went unto the place of which God had told him. 4. Then on the third day Abraham left up his eyes, and saw the place afar off. 5. And Abraham said unto his young men, Abide you here with the ass; and I and the lad will go sonder and worship, and come again to you. 6. And Abraham took the wood of the burnt-offering, and laid it upon Isaac his son; and he took the fire in his hand, and a knife: and they went both of them together. 7. 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? 8. And Abraham said, My son, God will provide himself a lamb for a burnt-offering: so they went both of them together. 9. And they came to the place which God had told him of, and Abraham built an altar there, and laid the wood in order; and bound Isaac his son, and laid him on the altar upon the wood. 10. And Abraham stretched forth his hand, and took the knife to say his son.

Wish silent awe the patriarch bears, and hesitates not to obey. A thousand arguments no doubt arise. Can God enjoin what he hath forbidden? Must Abraham become an unnatural monster? Can human sacrifices please him? and must a father murder his son? Can such an unreasonable as well as unnatural command come from God? What and where then is the promised seed? Sprinkled with the blood of her son, how shall I meet the upbraiding mother? and what will the nations think, when thuddering with horror they hear the dreadful tale? Thus flesh objected: but faith consults not with flesh and blood: convinced, beyond the possibility of doubt, he had God’s warrants, he had to fulfil the dire command.

1. Early in the morning he rose. Neither deliberation nor delay is admitted. Note, in difficult trials of faith, what we do we must do quickly.

2. He makes the needful preparations, cleaves the wood, where each stroke must have bowed his heart with pangs. Saddles his beaft for dispatch, and, probably unknown to Sarah, halves away. Note, The diltreth of others for him, is apt to melt down the martyr, more than his approaching suffering.

3. After three long days journey, where every step must have been anguish, the place appears. Abraham undoubted how it afar

Baker-Cheff

1871. afar off, dismisses his servants, lest they intrude and hinder him: alone he must bear the shock. Note, When we approach to God in worship, intruding thoughts and cares should be shut out.

1872. Isaac, the darling boy, now bears the wood on which he must be extended a breathless couple; Abraham the fire to consume, the knife to stay him. Who can abide it? what faith can stand? Grace is omnipotent.

1873. No stranger to the wonted rites of sacrifice, the lovely youth with innocence demands, My father,—a melting word! a piercing remembrancer!—Where is the lamb? Ah hapless child! might Abraham bleeding with tenderness say; it cannot be; thou must not lie down wettering in blood beneath my hand, my cruel hand.—No, unmoved, unshaken, he replies, My son, God will provide himself a lamb. Thou art the sacrifice; he gave thee me, and he demands thee back again.

1874. The spot is fixed, the altar rises, the wood is laid. Stupendons faith! The son, the seed, the Isaac, the darling, is bound, is laid; the knife is drawn, the arm extended, the point descending into the shivering flesh. Who can regard the attitude, and not be struck with sacred dread, with holy horror, and deep amazement, at such determined obedience. God sees well pleased, and stays the descending stroke.

i. c. The Lord will live on, provide.

11. And the angel of the LORD called unto him out of heaven, and said, Abraham, Abraham. And he said, Here am I. 12. And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not with-held thy son, thine only son from me. 13. And Abraham lifted up his eyes, and looked, and behold, behind him a ram caught in a thicket by his horns: And Abraham went and took the ram, and offered him up for a burnt-offering, in the stead of his son. 14. And Abraham called the name of that place Jehovah-jireh: as it is said to this day, in the mount of the LORD it shall be seen.

Genesis 22:6-8

Observe, I. Sarah laughed once in distress. Now with thankfulness and wonder filled, the acknowledged God’s goodness, to make her give such, and be a joyful mother: Who could have thought it? but God doth move for us, then all we can ask or think. Learn (1.) When marcies come, to receive them with wonder and love. (2.) To rejoice with those who rejoice. (3.) Not to forget our sinful distress, which the mercy was delayed. (4.) To take care of the children God gives us. Every mother should fuckle, if she can, her own children. It is unnatural to refuse our breasts to the fruit of our womb. (5.) Every redeemed soul in glory will wonder at himself: who could have said or thought that such a vile sinner should have such a blessed portion?

7. Isaac’s infancy; his weaning, and the feast Abraham made at it. Note, There are some lessons, when feasting is not only innocent, but becoming. To rejoice before God in our feasts, for marcies be showed, will preserve us from excels, and enable us to eat and drink to his glory.

Genesis 22:9-13

9. ¶ And Sarah saw the son of Hagar: the Egyptian, which she had born unto Abraham, mocking. 10. Wherefore she said unto Abraham, ‘Call me this bond-woman, and her son: for the son of this bond-woman shall not be heir with my son, even with Isaac. 11. And the thing was very grievous in Abraham’s fight, because

of his son. 12. ¶ And God said unto Abraham, Let it not be grievous in thy sight, because of the lad, and because of thy bond-woman; in all that Sarah hath said unto thee, bearken unto her voice: for in Isaac shall thy seed be called. 13. And also of the son of the bond-woman will I make a nation, because he is thy seed.

Bishon Christ Chap. 1. Rom. ix. 9. Heb. xi. 11. 6. Rev. 15. Chap. xxii. 10. & xxii. 10. The calling out the bond-woman and her son, is here commanded.

1. The cause. Ishmael’s mockery of Isaac, which the Apostle calls perfecting him, Gal. ix. 29. Sarah, displeased with such abuts, resumes to dismiss him the family, with his mother. Note, (1.) Mockery is real persecution. (2.) This at least all who live godly in Christ Jesus must suffer. (3.) Name are rejected of God without cause. (4.) They who are the seed of the bond-woman, all self-righteous and carnal persons, have no part in the kingdom of God, or of Christ.

2. Abraham’s unwillingness. Though Ishmael was not the favoured seed, he was a son. He was sorry for the provocation, but more grieved at the thought of his expulsion. Learn, (1.) How great a grief to godly parents, is the son of their children. (2.) That when extremities of punishment are necessary, it is as bitter to the parent to inflict it, as to the child to suffer it.

3. God determines the matter by a revelation of his will: that satisfies him. Note, When we are in doubt about duty, God will make the way clear before us; and when he doth, we should be satisfied. The reason God gives is the promised seed which should descend from Isaac, therefore Ishmael’s example may corrupt him, or his superiority of age lead him to invade his birthright. Not that Ishmael is utterly rejected; God may have marcies for him, though not under the peculiar covenant of Isaac, and he is promised to become a nation for Abraham’s false. God hath variety of gifts to believe, but he hath surely a right to do as he will with his own, to give one less, another more. Let us not presume to impeach his sovereignty.

4. And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar (putting it on her shoulder) and the child, and sent her away: and she departed, and wandered in the wilderness of Beerbeba. 15. And the water was spent in the bottle, and she cast the child under one of the shrubs. 16. And she went, and sat her down over-against him, a good way off, as it were a bow-shot: for the lad, let me not see the death of the child. And she sat over-against him, and left up her voice, and wept. 17. And God heard the voice of the lad: and the angel of God called to Hagar out of heaven, and said unto her, What alieth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. 18. Arise, left up the lad, and hold him in thine hand: for I will make him a great nation. 19. And God opened her eyes, and she saw a well of water, and she went, and filled the bottle with water, and gave the lad drink. 20. And God was with the lad, and he grew, and dwelt in the wilderness, and became an anther. 21. And he dwelt in the wilderness of Paran: and his mother took him a wife out of the land of Egypt.

Genesis 22:11-18

Never message greeted mortal ear more welcome.

1. The speaker. The angel of the Lord. That blessed angel of the covenant, that only son, whom God hath spared to bleed for us; he arrests the uplifted arm, and cries, Stay not thy son. Isaac unbound, with rapture as given from the dead, is clasped to his bosom, twice welcome now, when thus restored. The trial was to prove Abraham’s faith, not to stay his son. Note, (1.) When we give up every creature comfort to God, then shall we most enjoy them. (2.) Man’s extremity is God’s opportunity.

2. The approbation of this glorious instance of obedience, v. 12. God knew it before; he testifies it now for Abraham’s comfort, and for his honour, to all succeeding ages. Note, God accepts our intentions as if accomplished; to him the will is the deed.

3. Another sacrifice provided. When all is ready, the fire shall not burn in vain: a ram is in the thicket, and supplies the place of Isaac. Note, Praise is the fit return of mercy.

4. A name is given the place, in memory of the deed. Jehovah-jireh, the Lord will provide or see. He will do both, behold his people’s distresses with an eye of compulsion, and provide a relief suitable to their wants. None ever trusted in him but found him in mercies abundant, in truth faithful, in promises unchangeable.

5. In the whole story we have a lively type of greater things. We have seen the day, when God spared not his own son, when he was bound with cords, when he bore his cords, and on this mountain, probably on this very spot, was offered up an offering for son; when he, triumphant over the grave, rose again to live for ever more, and sees the seed of his redeemed people, whom no man can number, and whose possessions are the glories of heaven and eternity.

6. And now, my soul, meditate on these things. Art thou a son of Abraham? Is there in thine heart a darling sin? Is there a favourite lust, like Isaac, precious in thine eye? Draw forth the knife, and smite it to the heart. Hath God spared not his son for me, and shall I spare what he commands to sacrifice? No, gracious Saviour, no. Help me to be faithful, unreserved, cheerful, willing in my surrender to thee, to keep back nothing from thee. Then prove me, and search the ground of my heart; and when thou hast tried me as silver is tried, crown the faith thou hast bestowed, and the obedience thou hast wrought, with that unfading glory, which thou hast promised unto those who are faithful unto death.

Phil. ex. p. Berber. 1000. I. Luke 1. J. Heb. vi. J.

15. ¶ And the angel of the LORD called unto Abraham out of heaven the second time, 16. And said, “By myself have I sworn, saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only son: 17. That in blessing I will bless thee, and in multiplying I will multiply thy seed

Isaac’s history now begins. Moses takes notice of the blessing which was upon him after Abraham’s death; then for a moment digresses, to mention Ithmast’s children, their great prosperity, their country and towns, and Ithmast’s death, at the age of 137, in the presence of his brothers, either in the midst of them as his friends, or eminent among them for his possessions. Note, It is a mercy to have our friends to comfort us at a dying hour.

19. ¶ And these are the generations of Isaac Abraham’s son: Abraham begat Isaac. 20. And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Jadan-aram, the filter to Laban the Syrian. 21. And Isaac intreated the LORD for his wife, because she was barren: and the LORD was intreated of him, and Rebekah his wife conceived. 22. And the children struggled together within her: and the said, If it be so, why am I thus? And she went to enquire of the LORD. 23. And the LORD said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels: and the one people shall be stronger than the other people; and the elder shall serve the younger. 24. ¶ And when her days to be delivered were fulfilled, behold, there were twins in her womb. 25. And the first came out red, all over like an hairy garment: and they called his name, Esau. 26. And after that came his brother out, and his hand took hold on Esau’s heel: and his name was called Jacob: and Isaac was therefore years old when she bare them. 27. And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob was a plain man dwelling in tents. 28. And Isaac loved Esau, because he did eat of his venison: but Rebekah loved Jacob.

Genesis 22:14-21

Abraham no longer hesitates, when God commands; though parental tenderness might plead, or Hagar’s first appear severe, it is enough for him to hear and obey. Thus he is trained up by one exercise of obedience, to the severe task preparing for him in Isaac. He gives them a little provision, and sends them thus away. Note, Nature may struggle hard, but when God’s glory requires, wife and children must be parted with. We have hereupon,

1. Hagar’s distress with her son in the wilderness. Her scanty provision exhausted, weary with wandering, running with drought, swirled with hunger, the tender child sinks down by her side, whilst she, unable to relieve his wants, with tenderness, such as mothers feel, aggravated by distress to bitter, with face averted from her dying son, a scene too moving to behold, busts into a flood of tears, and fills the solitary wilderness with unavailing lamentations. The former promises are all forgotten, and despair of help besides her wretchedness.

2. Now was God’s time of mercy. He, who beholds the tears of the miserable, and hears the groans of those who cannot cry to him, oppressed beneath their food of grief too big for utterance. He is near. God’s voice is heard; a voice of tender pity, What alieth thee? arise, left up the lad: he opens the mountain, dries up her tears, and Ishmael lives; nay more, is great, grows up under God’s care, and begins, in the settlement of his family, to see the fulfilment of the promise. He hold here, (1.) A lively picture of the awakened sinner; he is brought into the wilderness, his misery overtakes him; no help

Before Christ

Chap. 1. Then God opens the fountain of mercy in the side of Jesus, and opens his eyes to see it near. (2.) Inftant the heart flies to this relief, and finds life in those waters which Christ can give. (4.) From that hour, God is with him; and though in the wilderness of the world, he grows under his care; till (5.) He reaps the final bleffing promised in the land of bliss and glory everlasting.

22. ¶ And it came to pafs at that time, that Abimelech and Phichol the chief captain of his hoft, spake unto Abraham, saying, God is with thee in all that thou doest. 23. Now therefore swear unto me here by God, that thou wilt not deal falsely with me, nor with my son, nor with my sons son: but according to the kindreds that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned. 24. And Abraham said, I will swear. 25. And Abraham reproved Abimelech, because of a well of water, which Abimelechs servants had violently taken away. 26. And Abimelech said, I wot not who hath done this thing: neither didst thou tell me, neither yet heard I of it but to day. 27. And Abraham took sheep and oxen, and gave them unto Abimelech: and both of them made a covenant. 28. And Abraham set seven ewe-lambs of the flock by themselves. 29. And Abimelech said unto Abraham, What mean these seven ewe-lambs, which thou hast set by themselves? 30. And he said, For these seven ewe-lambs, shalt thou take of my hand, that they may be a witness unto me, that I have digged this well. 31. Wherefore he called that place Beer-theba: because there they swore both of them. 32. Thus they made a covenant at Beer-theba: then Abimelech rose up, and Phichol the chief captain of his hoft, and they returned into the land of the Philistines.

Genesis 22:15

Those who honour him, God will honour, Abraham pleaded God, and he shall not want his reward.

1. The covenant is confirmed by an oath, to multiply his seed, that by two immovable things he might have strong consolation.

2. The better blessing is promised; that Messiah, in whom not one nation but all nations should be blessed; whose seed should exceed the stars; before whose victorious arms his enemies should bow, and sin, Satan, death and hell, receive their final and fatal overthrow. Abraham’s natural descendants were honourable, great, and numerous; but this incarnate son of Abraham’s race hath acquired for his people blessing, glory, power, dominion, such as eye hath not seen, nor ear heard, nor hath it entered into the heart of man to conceive.

3. ¶ And it came to pass after these things, that it was told Abraham, saying, Behold ‘Milcah, she hath also born children unto thy brother Nahor; 21. ‘Huz his first-born, and Buz his brother, and Kemut! she father of ‘Aram, 22. And Chekel, and Hazo, and ‘Gdash, and Jidlaph, and Bethuel. 23. And ‘Bethuel begat ‘Rebekah: these eight Milcah did bear to Nahor Abrahams brother. 24. And his concubine, whose name was Reumah, she bare also Tebah, and Gaham, and Thahath, and Maachah.

4. ¶ And Jacob awaked out of his sheep, and he said, Surely the LORD is in this place; and I know it not. 17. And he was afraid, and laid, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. 18. And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and ‘set it up for a pillar, and poured oil upon the top of it. 19. And he called ’the name of that place Beth-el: but the name of that city was called Luz at the first. 20. And ’ Jacob vowed a vow, saying, If ’ God will be with me, and will keep me in this way that I go, and will give me ’ bread to eat, and raiment to put on; 21. So that I come again to my fathers house in peace: then shall the LORD be my God. 22. And this stone, which I have let for a pillar, ‘shall be God’s house: and ‘of all that thou shalt give me, I will surely give the tenth unto thee.

Genesis 22:16-22

A blessed night’s rest he had: he wished rather still thus to sleep, than to awake. Observe,

1. How he was affected when he awoke. Struck with surprise and reverential awe, he cries, How dreadful is this place! God is there, and he knew it not. Note, (1.) God is nearer us than we are aware. (2.) His comfortable presence is the joy of heaven: we are at the gate, when in his ordinances he manifest himself to us, as he doth not to the world. (3.) Whenever we are conscious of his nearness, it will ever humble us in the duff, under the view of our own vileness and corruption.

2. What he did to preserve the memory of such a visit. He set up his pillow for a pillar, and pouring out his cruise upon it, called it by a new name, Beth-el, the house of God; instead of Luz, derision. Note, (1.) The world in this Luz, derision, vanity, compared with the substantial joys to be found in Beth-el, God’s house and service. (2.) The time and place where God first appeared to us in mercy, deserve a perpetual memorial.

3. His vow thereupon. If God will keep him as he hath promised, and bring him back in peace, and during his exile supply him with food and raiment, he asks no more, then (1.) the Lord shall be his God. He engages to yield up himself to his service, to worship and obey him. (2.) Whatever God believes on him, the tenth shall be dedicated to him. Note, (1.) To bind our souls to God by solemn engagements, is the grateful return we owe to his love. (2.) We should learn with Jacob to be content with food and raiment. (3.) To have the Lord for our God, is not more our duty than our privilege. (4.) We must make conscience in dedicating part of our worldly goods to the use of the poor, and the service of God’s altar, according to our ability.

Genesis 22:19-28

After being married near twenty years, Isaac, like his father before him, is exercised with discouragement, and sees no prospect of the promised seed; yet he waits, and takes no other wife: and faith will be rewarded. He applies to God in prayer, and God now grants his request, and Rebekah conceived. Note, (1.) Though we pray twenty years for a mercy, we should not be weary. (2.) Husbands and wives should unite their supplications. We have in the story of these twins.

1. Their struggling in the womb, and Rebekah’s distress thereupon. She, no doubt, often lamented her barrenness, and now her pregnancy is her burden. Note, What we most eagerly defies, brings often with it trouble and vexation.

2. The course she took hereupon. She enquired of the Lord, probably in prayer, or by some appointed methods prescribed, as afterward by Urim and Thummim in difficult cases. Note, To spread our griefs before a throne of grace, is a great relief.

3. The answer received. Two nations are in thy womb; the descendants of the two sons, of manners different, and often at variance, but the elder shall serve the younger; Esom must serve Israel. Learn from this history (1.) The sovereignty of God’s election before the children are born, or had done good or evil. (2.) The struggle in the heart of him who is begotten again between the old nature of sin, and the new nature of grace. (3.) That this struggle is apt to discourage the faithful, but is a gracious mark of God’s election. (4.) The elder corrupt nature shall at last be subdued, and grace, the younger, reign through Jesus Christ.

4. The birth of the twins, Esau and Jacob. The one hairy, the other smooth; and as from their birth different, is in their lives and occupations: for in the womb, the seeds of all our future life form to be sown. Esau was a hunter, hardy, bold, and loved the sports of the field. Jacob, a shepherd, gentle in manners, and a lover of retirement. Note, (1.) Different dispositions are born with us. Jacob was never made for a warrior, nor Esau for a student. (2.) In the education of our children, we should consult their turn and temper.

5. The different regard they met with from their parents. Isaac loved the brave spirit of Esau, and the venison he caught him, whilst Rebekah’s fondness fixes on the more domestic Jacob. Note, Though it is almost impossible for parents to regard each child with the same affection, it is dangerous to have favourites, or to appear partial.

6. ¶ And Jacob said to postage: and Esau came from the field, and he was faint. 30. And Esau said to Jacob, Feed me, I pray thee, with that same red postage; for I am faint: therefore his name was called Esom. 31. And Jacob said, Sell me this day thy birth-right. 32. And Esau said, Behold, I am at the point to die: and what profit shall this birth-right do to me? 33. And Jacob said, Swear to me this day; and he swear unto him: and he said his birth-right unto Jacob. 34.

Then Jacob gave Esau bread and postage of lentiles; and he did eat and drink, and rose up, and went his way: thus Esau despised his birth-right.

Genesis 22:20-24

Abraham’s friends flourish as well as himself; a numerous family, and, among the rest, Rebeccah, of whom we shall hear more hereafter, and for whose sake chiefly the rest are mentioned. Note, It is a great comfort to hear of the prosperity of our friends; their joy is our own.

Genesis 22:22-32

The remarkable favours shewn to Abraham, engaged the growing respect of his neighbours, which brings Abimelech to renew his acquaintance with him, and to commit it by a solemn covenant.

1. Abimelech’s proposal. Convinced of God’s peculiar regard to him, he would engage him for his perpetual friend, and under oath of mutual kindness, secure to his son and sons, this great bleffing of Abraham’s friendship. Note, (1.) It is wise to take care that our children, when we are dead and gone, may be in good hands, and connected with the friends of God. (2.) Good done us is an obligation to return it, as Abimelech pleads.

2. Abraham confents; but first acquaints Abimelech with a transaction, of which he denies the knowledge, respecting a well. This matter is amicably adjusted, as obserious between brethren should be. Note, Servants are often in fault, when the matter is blamed. The treaty then is passed; and after liberal preform, Abraham ratifies it with no oath. Note, (1.) It becomes us not to reject proffers of friendship: we may be connected with those as worldly friends, whom we cannot acknowledge as Christian brethren. We should be courteous to all men. (2.) An oath is lawful on solemn occasions, and a confirmation of confidence, as well as an end of strife.

3. The name the well bore ever after, Beer-theba, alluding to the oath there made, or the seven lambs, which confirmed it to Abraham: the word Sheba bears either sense. (1.) If we swear, let us be punctual in the observance. (2.) If we bargain, let us make our bargain good.

Or too. 33. ¶ And Abraham planted a grove in Beer-theba, and called there on the name of the LORD, the everlasting God. 34. And Abraham sojourned in the Philistines land many days.

Genesis 22:29-34

As in the womb he caught his brother by the heel, and got the name Jacob, we here for how well he deserved it in his dealing with Esau. Jacob knew the value of the birth-right, and the promise which Rebekah must before in love have told him, might embolden him to attempt obtaining it. Now therefore, when occasion offers, he soars it. Observa.

1. The critical time. When Esau returned hungry from hunting, and seeing Jacob with some delightful red meek of postage, begs to have it; then he proposes the bargain: if he will sell his birthright, the meek should be his own. Note, (1.) It was had in Jacob, to take advantage of his brother’s necessity, though it might not be pride that made him covet it, but the regard for the spiritual blessings, yet we may not seek even good things by wrong means. (2.) God over-rules our evil to the purposes of his own glory.

2. Esau’s content to the bargain. Hunger pleased, and though in no danger of death, the strength of his appetite suggested to weak an excuse. The birth-right is trivial in his eyes, and probably, he thought in Isaac’s regard he was late, and then he should lose nothing by the tale. Thus profaneness is his character, Job. vii. 16. Note, (1.) Gratifying forbid appetites, is the universal ruin of men’s souls. (2.) The pleasures of sense for a moment will all repay the loss of God’s blessing and favour to eternity. (3.) The wife are often outdone by simpler men; at least in soul concerns, this is usually the case. The plain followers of their Bible make a wiser choice, than the cunning disputes against it.

3. Esau’s carefully afterward. As if nothing had happened, he went his way, and never troubled his head about the matter. Note, To be negligent about spiritual blessings, is the sure way to be deprived of them.

Genesis 22:33-34

Here for a while he settles in comfort, yet hath not a home, but a lodging: but wherever his abode, there shall be a house of prayer. He plants a grove, a place for contemplation; or an open oratory set apart for his own and his family devotions, and any of his neighbours who chose to join with him, and the object of his worship is the everlasting God. Happy they who follow his steps, and find the everlasting arms of this everlasting God under them, as Abraham did.