15 ¶ And the angel of the Lord called unto Abraham out of heaven the second time, 16 And said, 1 By myself have 1 sworn, saith the LORD, for because h Ps. 105.9. Luke 1.73. Heb. 6. 13, 14. Therefore was it said in this day, In this sacrifice his own son? Who besides mount Abraham served before the Lord.' him was ever stayed by a voice from With this the Jewish critic Jarchi agrees, heaven in the execution of such a comsaying, 'The simple sense is that ex- mand? And yet, behold this very pressed by the paraphrast, viz. that it event was made the foundation of the should be, that God would provide or proverb before us; and from this, parelect for himself this place, in which he ticular and exclusive as it was, all bewould cause the presence of his majesty lievers are taught to expect that God to dwell, and oblations to be offered to will interpose for them in like manner, him.' Some commentators have sup in the hour of their extremity. Philosoposed that this clause should be transla-phy and reason may remonstrate, and ted more nearly in accordance with the say that we have no grounds to look for Greek, 'In the mount the Lord will ap-miracles to be wrought in our behalf; pear'; or, disregarding the points, 'The but faith will assure us, that though outLord will provide'; but this is less con- ward miracles may be withheld, yet formable to the Hebrew, and gives at that what was formerly done by visiany rate a sense differing only by a ble exercises of miraculous power shall shade from the obvious import, viz. now in effect be done by the invisible that in the crisis of need God will inter-agency of God's providential care. The pose. The passage is undoubtedly mode of effecting our deliverance may meant to inform us that the incident be varied, but the deliverance itself here related was so remarkable, the di- shall be secured. We are indeed very vine intervention so illustrious, that it prone to ask, In what way will he intergave rise to the well-known proverbial pose? But to this our answer is, It saying, 'In the mount of the Lord it must be left to him. He is not limited shall be seen;' an expression of which to any particular means. He can work perhaps the nearest equivalent in En- by means, or without them, as seemeth glish is the familiar apothegm, 'Man's to him good. The whole creation is at extremity is God's opportunity.' The his command. But two things we cername, thus become a proverb in Israel, tainly know; namely, that he will internot only furnished a memorial of God's pose seasonably; and that he will intergoodness to Abraham, but a promise al- pose effectually; for he is, and ever will so that when those that trusted in him be, a very present help in time of trouwere reduced to the most trying straits, ble.' Let us then confidently trust him and no way of extrication appeared, he in seasons of the greatest darkness and would interpose at the critical moment, distress. and provide for their deliverance and 15, 16. The Angel of the LORD · safety. The circumstance plainly said, By myself have I sworn, &c. Chal. teaches us, that whatever God has at By my Word.' Abraham now reaps at any time done for the most favored the reward of his faith, and sees the effiof his saints, may be expected by us cacy of his persevering obedience. The now, as far as our necessities call for it. promise of redemption is renewed, Of all the events related in the Old Tes- a clearer revelation of the divine will is tament, scarcely any one was so pe-made, a more cheering annunciation of culiar and so exclusive as this Who the future prosperity of his family is gibesides Abraham was ever called to ven. And all this is confirmed and rati 1 thou hast done this thing, and hast | heaven, and as the sand which is not withheld thy son, thine only son: upon the sea-shore; and thy seed 17 That in blessing I will bless shall possess the gate of his enethee, and in multiplying I will mul- mies; tiply thy seed as the stars of the i ich. 15. 5. Jer. 33. 22. ch. 13. 16. 1ch.24.60. in Mic. 1. 9. fied by the solemnity of an oath, in his enemies. That is, the 'gates,' collect. which we are told by the apostle Heh. sing. for plur. according to common idi6. 13, 14, God swears by himself because om. Gr κληρονομησει τας πόλεις των he could swear by no greater. And vnEvavrtov shall inherit the cities of their this affords a clear proof of the divinity adversaries. Chal. 'Shall inherit the ciof the speaker; for had he been a mere created angel, he could, of course, have sworn by a greater had he sworn by his Maker: but as it is expressly affirmed that he could swear by no greater, the inference is inevitable that he must have been God. His swearing thus on this occasion was virtually pledging the honor of his holy name, and of all his perfections, as the security for the fulfilment of his engagements to Abraham. This was done not only that the patriarch himself, but that we also might ' have strong consolation, who have fled for refuge to lay hold on the hope set before us.'. ¶ Because thou hast done this thing, &c. Not that we are to suppose that Abraham had properly merited or purchased the blessings conveyed in the following promises, for it is clear that the same things for substance had been freely promised him long before, Gen. 12. 2--13. 16. But as he had now put forth a new and signal demonstration of his faith, it pleased God with this to connect the promise of the stupendous benefaction which he designed for his servant. Indeed, it will be observed, that the language is something more than that of mere repetition. The terms are stronger than had been used on any former occasion, and, as such, more expressive of divine complacency; and the whole being couched in the form of an oath, it constituted a more emphatic declaration of blessing than Abraham had yet received. ties of them that hate them.' The meaning plainly is, that they should subdue their enemies. As gates were in ancient times the principal places of resort, as not only their markets were held there, but also their courts of justice and their deliberative assemblies, hence it is common for the scriptures to speak of the power of a city being concentrated in its gate or gates. The possession of the gates was therefore the possession of the cities to which they pertained; and this view of the subject goes to explain and justify the Greek version.-'In this and several other passages, the gate is emblematic of authority and dominion; even as in Europe the delivery of the keys of a town is a formal act of submission to a conquering or superior power. Sometimes the word 'gate' denotes 'power'in a more general and absolute sense. A familiar instance of this is where we speak of the Turkish power as 'the Porte,'' the Sublime Porte,' 'the Ottoman Porte.' This denomination is derived from the principal gate or 'porte' of the Turkish Sultan's palace at Constantinople. When the writer saw this gate, it did not seem to him very 'sublime,' but the mention of the gate involves the idea of the palace, and of the power which resides there.' there.' Pict. Bible. We shall hereafter have frequent occasion to advert to this usage. The words are not to be understood, however, as intimating that Abraham's seed were to be uni17. Thy seed shall possess the gate of formly and perpetually victorious over their enemies, that they were never to be understood of one particular person, even in subjection to a foreign foe, which we that illustrious and divine individual, who learn from their history was not the fact; | formed the substance of all the exceedbut that on the whole and in the final ing great and precious promises made issue they should attain to a triumphant to or through the patriarchs or prophets ascendancy over 'every adversary and of old ;-' He saith not, And to seeds, as evil occurrent' The true construction, of many; but as of one, And to thy however, embraces not only the tem- seed, which is Christ.' Yet it would poral conquests of Israel under Joshua, perhaps be putting constraint upon the David, Solomon, and others, but also apostle's words to interpret them as abthe higher spiritual victories to be solutely excluding the collective sense achieved by him who was preeminently which the expression usually bears. the seed of the woman as well as the His remarks seem to be grounded raseed of Abraham; and of whom it is ther upon the letter of the phrase, which elsewhere predicted that he shall reign till he would give us to understand naturalall his enemies are put under his feet. ly and prominently refers to an individComp. Num. 24. 17-19. Josh. 1.-10. | ual, who, of course, can be no other than 2 Sam. 8. 10. Ps. 2. 8, 9; 72. 8, 9. Dan. Christ; while at the same time this in2. 44, 45. Luke 1. 68-75. Rev. 11. terpretation does not, we apprehend, necessitate the inference that that in 15. 19. So Abraham returned unto his young men, &c. With what different feelings did Abraham now descend from Jehovah-jireh! His Isaac lives, and 18. In thy seed shall all the nations of dividual actually exhausts the full imthe earth be blessed. Or, Heb. 137277 | port of the term. Christ was, however, hithbareku, shall bless themselves, or count so far the leading and dominant object of themselves blessed, according to the na- the oracle, as to justify the apostle's tive force of the Hithpael conjugation. application of it principally to him. Comp. Is. 65. 16. The Gr. however has evevλoynonσovrai shall be blessed, which our translators have seen fit to follow. The expression is more emphatic than any which has hitherto oc- yet his sacrifice is offered. He came to curred in reference to the same subject, yield his dearest earthly delight at the and implies how highly they should call of God, and he goes away, not only value the promised seed, and the bless- accompanied by his son, whom he had ings of which he should be the procur- virtually resigned, but enriched with ing cause. The phrase 'in thy seed,' new blessings and fresh promises! So it can scarcely be doubted, has for the true is it that God is ever better to his most part a collective import, implying people than their fears, yea, than their that the posterity descending from Abra- hopes. No sacrifice was ever yet sincereham should ultimately and instrumen- ly made for him, but it finally redounded tally become a signal blessing to the a hundred-fold to the gain and the consowhole world. But from the Apostle'slation of the offerer. 'Isaac had never language, Gal. 3. 16, we are plainly been so precious to his father, if he had taught that the words are to be taken in not been recovered from death; if he a more restricted application, and to be had not been as miraculously restored as 20 T And it came to pass after these things, that it was told Abrabraham, saying, Behold Milcah, she hath also borne children unto thy brother Nahor ; 21 Huz his first-born, and Buz his brother, and Kemuel the father s of Aram, 4 ch. 11. 29. rJob. 1. 1. Job. 32. 2. given. 22 And Chesed, and Hazo, and Pildash, and Jidlaph, and Bethuel. 23 And Bethuel begat " Rebekah: these eight Milcah did bear to Nahor, Abraham's brother. 24 And his concubine, whose name was Reumah, she bare also Tebah, and Gaham, and Thabash, and Maachah. t1 ch.24. 15. " Called, Rom. 9. 10, Rebecca. Abraham had never been as probably a correct rendering, as the blessed in his seed, if he had not neg-names of individuals in the scriptures, lected Isaac for God. The only way to who were the founders of nations, usufind comfort in an earthly thing is, to ally stand for the nations themselves. surrender it in a believing carelessness' Aram' throughout the Bible is render into the hands of God.' Bp. Hall. ed by the Greek Syria' and 'Syrians,' as is Mitzraim' by ' Egypt,' and 'Cush’ by Ethiopia.' This usage of the Septuagint has for the most part governed that of all the later versions. 20. It came to pass after these things, &c. The genealogy here given, and occupying the remaining verses to the end of the chapter, is undoubtedly introduced in order to make way for the 22. Chesed. Heb. Kesed, that following account of Isaac's marriage to is, the Kasdim or Chaldeans, respecting Rebekah, a daughter of the family of whom and their origin see Note on Gen. Nahor. It was contrary to the design 11. 28. Of the other four individuals of heaven that the family of Abraham whose names follow, with the excepshould intermarry with the heathen tion of Bethuel, the sacred writers give races among whom he now dwelt, and us no information. lakis and Lat. pellex. Our English word to add to the recent tokens of the divine 24. His concubine. Heb. 15 pillefavor, he is now cheered by the wel-gesh, from whence the Gr. raλλakis palcome tidings of the prosperity of his brother's house, in which he would not fail to perceive how kindly God was preparing the way for the higher happi-tual cohabitation without a duly solemness of his son and the further fulfilment of his promises. Heb. nized marriage. The Heb. term, how ever, supposed to be derived from 55 21. Huz his first-born. palag, to divide, and nagash, to apOoiz or Uz, the letter z in scripture pro- proach, did not, as the word concubine per names being almost invariably the does with us, imply any thing immoral representative of the Heb. tz. The 'land or reproachful. Its true import is that of Uz', the country of Job, was, it may of a half-wife, divided or secondary wife, be supposed, so called from this indi- from the implied division of the husvidual. He and his brother Buz seem band's affections and attentions between to have emigrated and settled south, two objects. An accurate knowledge either in Edom or the northern regions of oriental customs and notions is neof Arabia. Buz was probably the fa-cessary to enable one to enter fully inther or one of the ancestors of Elihu, to the force of the term as distinguished who, in Job 32. 2, is called 'Elihu the from our sense of the word concubine. Buzite.' The father of Aram. Gr.This, as it is well known, denotes a πarepa Zupiwv Father of the Syrians; woman who, without being married to But a man, lives with him as his wife. In power of this principle was probably fact, in its usual acceptation it dif- never put forth by a human being. In fers not from mistress, and of course addition to all the aggravating circumconveys the idea of a connexion in the stances above detailed, it should be conhighest degree unlawful and abhorrent sidered that Abraham's previous trials to the fundamental laws of Christianity. had been very severe. The same But with the sacred writers concubi- things, we well know, may be more or nage runs into polygamy, the word being less trying according to the situation or used to designate a lawful wife, but one state of mind in which they find us. If of secondary or subordinate rank. She the treatment of Job's friends had not differed from the proper wife in been preceded by the loss of his subnot being wedded with all the usual stance, the untimely death of his chilceremonies and solemnities; in not dren, the rash counsel of his wife, and bringing with her a dowry; and in hav- the heavy hand of God, it would have ing no share in the government of the been much more tolerable. So if Abrafamily. Wives of this description are ham's faith and patience had not been at present known in the East under the exercised in the manner they were antitle of odaliques, and it is generally un- terior to this temptation, he could doubtderstood that they are subject to the less more easily have borne it. mistress of the family, or the principal it was after these things' that God apwife, whose nuptials have been cele-pointed this sore trial to his servantbrated according to the usual rites. after his being called away from his They are at the same time treated with country and kindred-after his pilgrimevery respect as a secondary order of age to Egypt-after his domestic troubles wives-very seldom, unless in cases of and his parting with Ishmael-after five criminality, with the indignities inflicted and twenty years' waiting for the child on a slave. The children of the principal of promise-after hope had been raised wife usually inherit the father's fortune to the highest pitch, yea, after it had in preference to the children of the oda- been actually turned into enjoyment— liques. In the harem she takes the and when the child had lived long upper seat on the sofa, directs the econ- enough to discover an amiable and pious omy of the women's apartments, and spirit-yet after all this he is called to when her consort forgets her charms for pass through another ordeal still more those of another, her title to supremacy trying than any preceding one! And still remains unaltered. She sits too on how plausible were the pleas which the same sofa with her husband, al- might have been urged against so fearthough at its extreme edge; while the ful a command? Murder was an obodaliques sit, their feet folded under ject both of human and divine abhorthem, upon cushions spread upon the rence; and what would the surrounding carpet. When she first appears among heathen say when they should hear of the latter in the morning, it is the usage this cruel massacre? What would they that they should kneel down and kiss think of him and his religion when he the hem of her garment. See Quin's could represent such a horrid deed of Life in the East. blood as an act of piety performed in کر REMARKS. The transaction which obedience to a divine mandate? Would we have now considered, taken in all they not universally have exclaimed its bearings, is rich in practical instruc- against him as a monster of cruelty, and tion. We learn from it, said of him at every turn, 'There goes the man that cut the throat of his own son.' Again, with what face could he (1) The nature and working of true faith. A more illustrious display of the |