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"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
(^)