“Take Now Thy Son”

Chapter Twenty-Two

22:1, 2

“AND it came to pass after these things.” Evidently the statement, “these things,” refers to the experiences of Abraham following the weaning of Isaac, as related in the preceding chapter. These accounts indicate that some time had elapsed—sufficient for Ishmael to grow up and marry; and, in addition, for what may have been somewhat protracted dealings with Abimelech.

While the period between the weaning of Isaac and the time when the Lord asked Abraham to offer him as a burnt offering is not clearly defined, it is safe to assume that the boy was well past twenty when the Lord spoke to Abraham on this occasion. To appreciate the full value of the lesson set forth in this chapter it is essential to remember that Isaac was a grown man, not a young boy, when his father was called upon to offer him up as a sacrifice.

The Hebrew word translated “tempt” in verse one signifies to prove. The apostle tells us that “God tempteth no man,” and explains that one is tempted when he is drawn away by “his own lust.” (James 1:13-15) In other words, temptation is usually associated with sin. God “tests” his people by holding before them the opportunity to co-operate with him—sometimes at great cost—but he does not “tempt” them to do wrong.

“Take now thy Son, thine only son Isaac, whom thou lovest”—Abraham certainly must have loved Isaac very dearly, and it is reasonable to conclude that this fact is especially mentioned here because the Lord was making an illustration of a much more important sacrifice which, in the divine plan, was to be made later—the sacrifice of his own beloved Son, Christ Jesus.

God had promised Abraham that his seed was to be the channel of blessing for all the families of the earth. But before this blessing could flow to the people, a loving father must give up in sacrifice his beloved son. In the outworking of this arrangement it was the Heavenly Father who gave his own beloved Son to be this sacrifice, and here the Lord is making an illustration of this by having Abraham offer his son in sacrifice—his “beloved” son.

22:3-6

Abraham met this test of faith with courage and determination. He had waited a long while for Isaac to be born; and the child was born under such circumstances that there could be no doubt about the Lord’s hand in the matter. This increased Abraham’s faith so that now, even though the Lord had asked him to do something that might seem out of harmony with his promises, he had faith to believe that it would in some way be overruled. The Apostle Paul tells us that Abraham had sufficient faith to believe that if it were necessary God would raise Isaac from the dead.—Heb. 11:19

It was a three days’ journey to the land of Moriah, where Isaac was to be offered, and this afforded plenty of time for Abraham to think the matter over and change his mind, had he been disposed to do so, but he did not. His was no halfhearted obedience. Having received the request from God to offer his son as a burnt offering he “rose up early in the morning” to be on his way to the place where the Lord had directed him to go. And the same spirit of faith and obedience enabled him to endure the suspense of those three days which it took him to reach the specified destination.

22:7-10

When Abraham and his party came within sight of the mountain on which the sacrifice was to be offered, he told his servants to remain behind while he and Isaac proceeded alone. By this time Isaac was getting curious. He was carrying the wood for the burnt offering, and his father had the fire, and also a knife with which to kill the lamb; but they did not have a lamb, so he asked Abraham, “Where is the lamb for a burnt offering?”

This question must have pierced the heart of Abraham, but he continued to spare Isaac from knowing the real truth, and replied, “My son, God will provide himself a lamb for a burnt offering.” Abraham, of course, did not realize how literally true this would turn out to be, either in the type, or in the antitype. In the antitype, Jesus was the Lamb which God provided, to take “away the sin of the world.”—John 1:29

Arriving on the mountain on which the Lord had directed that Isaac was to be offered, Abraham built the altar, placed the wood upon it, and then laid Isaac upon the wood ready to be slain. Here it is well to remember that Isaac was a mature man, and could not have been placed upon the altar against his will by his aged father. By this time Isaac must have known what the Lord had asked his father to do, and the fact that he was willing voluntarily to co-operate helps to make the type accurate; for Jesus, the antitypical Isaac, also willingly laid down his life because it was his Heavenly Father’s will for him.

22:11-14

Up to this point evidently Abraham believed that he was actually to slay his son. He poised his knife ready to strike the fatal blow when, by means of an angel, the Lord intervened and called his attention to a ram in the nearby bushes. Abraham was directed to use this lamb as a substitute for Isaac on the altar. Thus is pictured the fact that the antitypical Isaac, even Jesus, would become identified throughout the Scriptures as a “lamb”—the lamb which God provided to be the Redeemer and Savior of the world; the seed of Abraham through whom, upon the basis of his sacrifice, all the families of the earth are to be blessed with an opportunity to gain everlasting life.

The angel who intervened to prevent the slaying of Isaac said to Abraham, “Now I know that thou fearest God.” This angel was speaking for the Lord, and we get the thought from this statement that God was allowing Abraham actually to demonstrate his faith and obedience before reaching a decision as to his true attitude of heart and mind. Certainly God could have known this without putting Abraham to such a severe test. God has the ability to know by intuition, but we are not to conclude because he has this ability, that he is limited to this method alone, or that he cannot—if he so wills—choose, by observation, to find out things he desires to know.

22:15-19

Now that Abraham had fully demonstrated his faith by his works, God confirmed the original promise he made to him, by his oath. Thus it became the oath-bound covenant. Paul refers to this in Hebrews 6:13-19, and speaks of God’s promise, and the oath by which he bound the promise, as “two immutable things.” In the first place, it was impossible for God to lie, so his promise apart from the oath was immutable; and his oath was also immutable, and by virtue of these two unshakable testimonies, we “have a strong consolation, who have fled for refuge to lay hold upon the hope set before us.”

The church is vitally concerned with this oath-bound covenant because, as members of the body of Christ, we are the spiritual seed of Abraham, and will be the channel of divine blessings to all nations. (Gal. 3:27-29) Abraham’s seed was to be as the “stars” of heaven, and also as the “sand” upon the seashore; that is, there will be a spiritual seed, and also an earthly seed. The spiritual seed is Christ and the church; and the earthly seed, beginning with the resurrected ancient prophets, will eventually include all the restored world of mankind. The oath-bound covenant, then, embraces God’s promise to develop a “seed” which would be the channel of his blessings; and also the actual pouring out of his blessings of life, purchased by the antitypical Isaac, even Jesus, the Redeemer and Savior of the world.

22:20-24

Having proved his faith and obedience, the story of Abraham now begins to enter another phase; and these closing verses of chapter twenty-two introduce the patriarch’s brother, and his family. This is in preparation for the account which is later given of Abraham’s servant seeking a bride for Isaac from these kinsfolk of Abraham. This family of the patriarch’s relatives apparently has no great importance in the divine arrangements except that it provided Rebekah to be Isaac’s wife.

Death and Burial of Sarah

Chapter Twenty-Three

23:1, 2

Sarah died at the age of 127 years. She was ten years younger than Abraham, who was 100 years old when Isaac was born. (Gen. 17:17; 21:5) Therefore Sarah lived to see Isaac grow into manhood, and no doubt knew that he was presented as a burnt-offering to the Lord, and had been received back from the dead in a figure, a lamb having been substituted for him on the altar. Sarah is the only woman whose age at death is given in the Bible.

Sarah died at Hebron, the more ancient name of which was Kirjath-arba. Some archeologists cite this method of identifying a city as an indication that Moses, in compiling these chapters of Genesis, simply followed records that had been inscribed by contemporaries of the incidents recorded; and that, when coming upon the name of a city which he knew would be unfamiliar to the Hebrew people of his day, simply added a parenthetical explanation of the current name of the city. In other words, Moses, followed copy, but added explanatory notes where he thought it was necessary.

23:3-20

The remainder of this chapter simply deals with Abraham’s arrangements for the burial of Sarah. The sons of Heth were those otherwise known as Hittites. Ephron, the one from whom he bought the field containing the sepulchre in which Sarah was buried, was a Hittite. These Hittites seemed to be very friendly toward Abraham, speaking of him as a prince who dwelt among them.

Ephron wanted to give his sepulcher to Abraham, but Abraham countered with a suggestion that he buy the entire field in which the sepulchre was located. Abraham seems to have been a prudent business man, and probably reasoned that it would be much better to establish a legal ownership of the field and sepulchre through purchase, than to accept it as a gift. Perhaps the customs of the times were such that that which was given away could be taken back if the giver changed his mind. In any event, Abraham bought the field, and the account says that “the field, and the cave that is therein, were made sure unto Abraham for a possession of a burying place by the sons of Heth.” This particular spot of land was known as the “field of Machpelah.”

Seeking a Bride for Isaac

Chapter Twenty-Four

24:1

Two points are revealed in this verse—Abraham was now old—“well stricken in age”; and the Lord had blessed him “in all things.” At this time Abraham was 140 years old; his wife, Sarah, had been dead for three years; and Isaac was now forty years of age. While he had made mistakes, it was still true that the Lord had blessed him in all things, for, because of the covenant the Lord had made with Abraham, his providences overshadowed him continually. No testimony more worthwhile could be given of any servant of God than that which is here stated concerning Abraham. What life could be more rich and more satisfactory than ‘one which the Lord blesses “in all things”!

24:2-6

The “eldest servant” of Abraham’s house was Eliezer (Chap. 15:2), although his name is not mentioned in this chapter. He was not only his chief servant, but before the birth of Isaac, Abraham had decided to make him his chief heir. But the Lord corrected him in this and gave instructions that one of his own children must be his heir.—Chap. 15:4

Abraham was very solicitous that Isaac should not marry one of the Canaanites, but that a bride should be secured for him from among his own people. At the same time, for some reason not explained in the chapter, he did not want Isaac to go personally to his kinsfolk in Mesopotamia to find a wife, so he decided upon the course here outlined; namely, that of sending his chief servant to seek a bride for his son.

The fact that Abraham occupied such an important position in connection with the outworking of God’s plan, and that Isaac was the seed of promise, justifies the student in the assumption that the manner in which a bride was secured for the promised seed is intended to be illustrative of a still more important feature of the plan of God; namely, the manner in which a “bride” is found for Christ, the antitypical Isaac and the true spiritual seed of Abraham.

In this beautiful picture it seems reasonable to conclude that Abraham represented the Heavenly Father; Isaac, the Lord Jesus; and Eliezer, the Holy Spirit. It is through the work of the Holy Spirit of God, as it operates through the truth—which is the calling agency—that the church, the bride of Christ, is sought out, and enabled to make the journey over the narrow way to her Heavenly Bridegroom, Christ Jesus.

24:7-9

Abraham had great faith that Eliezer’s mission would be successful. God had blessed him, and he was sure that the same God would send his angel before Eliezer to direct in this important undertaking. And how true it is that, in the exercise of his influence, his power (the Holy Spirit), the Lord can and does make use of every necessary agency, or messenger, to accomplish his good purposes.

Abraham assured his servant that if he followed instructions and failed in his mission he would not be held responsible; that he would be released from the covenant that he had made to find a bride for Isaac from among his master’s own people. All of the Lord’s people during the Gospel age co-operate with the Holy Spirit in seeking and finding a bride for Christ; and Abraham’s willingness to release his servant from responsibility for lack of success if he did the best he could, might suggest to us that we are responsible only for our best efforts to carry out the Lord’s commission of service, not for the results we might or might not achieve.

24:10-14

In these verses is revealed what was probably one of the principal reasons that Eliezer had been made the chief servant in his Master’s household, for they reveal that he believed in Abraham’s God and was glad to look to him for guidance and blessing in the undertaking assigned him by his master. Doubtless Eliezer sensed that this mission was one which had further to do with the covenant God had made with Abraham; and having witnessed the marvelous manner in which God had blessed his master up to this point, he believed that he would continue to do so. Hence, he looked to Abraham’s God in confidence that he would guide him to the proper maiden to be Isaac’s bride.

24:15-28

Abraham’s servant outlined a plan in his mind by which he would be able to determine the Lord’s leading. Arriving in Mesopotamia, be halted by a well just outside the city of Nahor. It was apparently the custom of maidens to secure water for their households and Eliezer reasoned that here he would have a good opportunity to meet the one for whom he was looking.

And it was at this well of water that Abraham’s servant found Rebekah—found her drawing water, and glad to serve those in need. The spirit of service is one of the chief characteristics of those called by the Holy Spirit to be members of the antitypical Isaac’s bride. They not only are found near the great fountain of truth—as represented by the well—but are on the alert to use every opportunity possible to refresh others with its sparkling waters—the exceeding great and precious promises of God which make up the divine plan of the ages.

Upon inquiry Eliezer learned that Rebekah was indeed one of his master’s own people. Also, in addition to being glad to serve him with water, she manifested further her desire to serve through her gracious hospitality. Like Abraham, who entertained angels unawares, Rebekah, unknown to her then, urged a messenger of the Lord to take lodging with them, saying, “We have both straw and provender enough, and room to lodge in.”

Receiving this cordial invitation, Eliezer bowed down and worshiped the Lord. How appropriate! Too often, perhaps, we think more of the means the Lord uses to bless us than we do of him. Nor did Eliezer overlook the fact that God was blessing his mission because of Abraham, and in addressing him in prayer said, “Blessed be the Lord God of my master Abraham, who hath not left destitute my master of his mercy and truth: I being in the way, the Lord led me to the house of my master’s brethren.”

James tells us that Abraham was called a “friend of God,” and what a wonderful testimony Eliezer gave to the effect that God does not leave his friends destitute of mercy and truth. (James 2:23) And how destitute we would indeed be but for the Lord’s mercy and his truth! Quite apart from his earthly possessions, Abraham was the richest man of his day simply because God had entered into a covenant with him and had revealed to him that portion of his plan which was then due to be understood. And how rich are we today whose eyes of understanding have been opened to see and appreciate the length and breadth and height and depth of the divine plan to bless all the families of earth, in keeping with the promise made to Abraham.

Eliezer gave Rebekah a “jewel for the forehead” (margin), and bracelets. These might symbolize spiritual blessings which all receive when they begin to respond to the influences of the Holy Spirit through the truth. Rebekah displayed enthusiasm over what was occurring, and ran to inform her family. Enthusiasm for the Lord and for the truth is another trait essential to all those who will eventually become members of the antitypical bride class.

24:29-31

Laban, Rebekah’s brother, displayed great interest in the one she had invited into the home. Before he confirmed his sister’s invitation, however, he seemingly made sure that Eliezer was not an impostor. He noted the jewelry he had given to Rebekah, and listened to her testimony of what the visitor had said, and was convinced.

Evidently Abraham was not the only one in his family who trusted in the true God; and it would seem also that Eliezer’s manner of expression in connection with the God of Abraham, was familiar to Rebekah and Laban, for he said to their visitor, “Come in, thou blessed of the Lord.”

24:32-54

Eliezer was extended every courtesy in the home of Rebekah’s people. Food was at once set before him, but for the moment he had more important things on his mind than satisfying his hunger. The Lord had blessed him so wonderfully in leading him to this home that now he wanted to settle the matter at once as to whether or not the arrangements could be consummated., This show of hospitality and desire to serve by Rebekah and Laban might quickly change when they learned the real purpose of his mission.

So, before he would eat, he insisted on telling his story. He started in by identifying himself as Abraham’s servant. It had been many years since they had seen or heard from Abraham, and when they learned that his chief servant was now under their roof, they were overjoyed and anxious for Eliezer to proceed with his story. Then he explained the real purpose of his mission, going into great detail as to the exact manner in which the Lord’s providences had guided him up to this point.

Having set the facts before the family, Eliezer put the matter right up to them as to whether or not they were willing to co-operate. In telling them the story, he stressed the thought of the Lord’s directing hand in the matter, and when Laban answered his pointed question concerning their willingness for Rebekah to accompany him back to Canaan and to Isaac, he said, “The thing proceedeth from the Lord: we cannot speak unto thee bad or good. Behold, Rebekah is before thee, take her, and go, and let her be thy master’s son’s wife, as the Lord hath spoken.”

Hearing this reply, Eliezer again “worshiped the Lord.” Then he gave further gifts of jewelry to Rebekah, as well as clothing; bestowing gifts also to Laban and their mother. This seems to picture the additional blessings which come to the prospective members of the bride class when they come to the point of decision to walk in the narrow way; and also the blessings which come even to members of their families who co-operate with, rather than oppose, those who make a consecration of their all to follow the leadings of the Holy Spirit.

24:55-60

Eliezer remained but the one night in this hospitable home. He arose early the next morning, and asked that he be permitted to leave at once for the return journey. But when Rebekah’s mother and brother were faced with her actual and sudden departure, it was seemingly more of a shock to them than they had expected, for they pleaded with Eliezer that she remain with them for a while—at least ten days. The margin indicates “a full year, or ten months.” The betrothal of a year was customary in those days. But Eliezer insisted on the importance of being on his way.

Then they said to their visitor that they would call Rebekah, and let her decide the matter. If she was willing to start right away, they would not hinder. This was done, and when the matter was put before her, she said, “I will go.”

How beautifully this represents the attitude of those who become members of the antitypical bride class! It is the spirit of true and prompt consecration. Through the truth, these learn about the love of God and the love of Christ. They learn that he is the One altogether lovely, full of grace and truth. They learn of their privilege of following the leadings of the Holy Spirit and eventually reaching the heavenly Canaan to be forever with the Lord. They hear the Holy Spirit, through the truth, saying to them, “Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father’s house; so shall the king greatly desire thy beauty”; and, like Rebekah, they respond, “I will go.”

While it was apparently the custom of the day for the family to have some say in the matter of who the daughters would marry, the final decision was apparently left up to them. At least it was so in the case of Rebekah. And having made the decision favorable to Isaac, the mother and brother blessed Rebekah, and said to her, “Be thou the mother of thousands of millions.” This, in reality, is a prophecy. The anti-typical Rebekah class, the bride of Christ, will, in association with him, be the channel of blessing through which life will come to the entire race—easily, “thousands of millions.”

24:61-67

Rebekah and her maidens—servants—made the journey to Isaac on camels. These might well represent the Word of God, or the various doctrines of his Word, which support the prospective members of the antitypical bride to be, as they make their journey to him. Only a whole-hearted love for the Lord and a well-grounded faith in the “exceeding great and precious promises” of his Word will carry us through to the end of the journey, joyful in our anticipation of being finally accepted into glory with our Beloved, the King of Glory.

In the antitype, it is not an individual who becomes the bride of Christ, but the entire church class, beginning with those accepted at Pentecost, and continuing even until now. Rebekah’s journey would, therefore, represent the journey of the church throughout the entire Gospel age.

As Eliezer brought Rebekah safely to the end of her journey, and to the presence of Isaac at Lahai-roi, so the Holy Spirit guides the church to the end of her journey, even to the presence, the parousia of Christ. How stimulating it is to realize that now we are in his parousia, that already the majority of the bride class no longer need their camels, and that those still this side the veil have the assurance that their deliverance draweth near, and that they, too, soon will be with their Lord, the Heavenly Bridegroom, in glory!—Luke 21:28

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