Genesis 25:23

The LORD said to her, “Two nations are in your womb, and two peoples from within you will be separated; one people will be stronger than the other, and the older will serve the younger.”

The common gifts of Providence are bestowed in such a regular and ordinary way, that the hand of God is scarcely seen or acknowledged in them. They are considered as resulting from a settled order of things, and are placed to the account of an imaginary cause, called Nature.

But it pleases God sometimes to mark his dispensations in so plain a manner, that his agency cannot be overlooked. He withheld from Abraham the promised seed, until there was not the most remote hope of a child being born to him by his wife, Sarah, according to the common course of nature; and thus evinced, beyond a possibility of doubt, that the child was a special and miraculous gift from him.

In the same manner God also kept Isaac childless for twenty years; and then at last condescended to his repeated supplications, and granted him the desire of his heart. On that occasion God further manifested, that, as “children are a fruit and heritage that comes of the Lord,” so all that relates to them, even to the remotest period of time, is ordered by him. Rebekah, who had been twenty years barren, at last found in herself signs of a very extraordinary kind; and being unable to account for them, consulted the Lord. God answered her, that twins were in her womb; that they should be fathers of two distinct nations; that their characters, as also that of their descendants, should be extremely different; that they should contend with each other for the superiority; that the younger should be victorious; and that “the elder should serve the younger.”

This was not fulfilled in the children themselves; for Esau was stronger than Jacob; being at the head of a warlike band, Genesis 36, while Jacob was only a poor shepherd. And Esau having many generations of great and powerful men, while Jacob’s posterity were oppressed with the sorest bondage.

But in the time of David the prophecy began to be accomplished, 2 Samuel 8:14. We may indeed consider Jacob’s obtaining of the birthright as a partial fulfillment of it, and in after ages it was fulfilled in its utmost extent; Edom being made a desolation, while the kingdom of Judah was yet strong and flourishing, Obadiah 1:6-10; Obadiah 1:17-18; Ezekiel 25:12-14.

We must not however imagine that this is all that is contained in the words of our text. This prophecy is referred to by the inspired writers both of the Old and New Testament; and that too in such a way, as to show that it is of singular importance. The prophet Malachi adduces it in proof of God’s partiality towards the Jewish nation, Malachi 1:2-3. Paul quotes it, to confirm the idea he has suggested of God’s determination to reject the Jews, who were the elder part of his family; and to receive the Gentiles, who were the younger, Romans 9:10-13. The whole train of the Apostle’s argumentation in that chapter shows, that he had even an ulterior view, which was to vindicate the sovereignty of God in the disposal of his favors, whether temporal or spiritual; and to make every one sensible that he was altogether indebted to the free grace of God for his hopes of mercy and salvation.

To confirm the words in this view, we may observe:

I. God has a right to dispense his blessings according to his own sovereign will—

God, as the Creator of all things, has an unlimited right over all—

It was of his own good pleasure that he created the world at all; there was nothing that had any claim upon him to call it into existence. When he had formed the chaos, no part of matter had any claim above the rest;

that which was left inert, had no reason to complain that it was not endued with vegetative power;

nor vegetables, that they were not enriched with animal life;

nor animals, that they were not possessed of reason;

nor our first parents, that they were created inferior to angels.

Nothing had any claim upon its Maker. He had the same right over all as “the potter has over the clay, to make one vessel to honor, and another to dishonor;” nor could any presume to say, “Why have you made me thus, Romans 9:20-21.” If this then be true, then what claim can man have upon his Maker now? If he had no claim when innocent, has he acquired any by his fall? Does a loyal subject acquire new rights by rising in rebellion against his prince?

As the Lord and Governor of all things too, God may dispose of them as he sees fit—

An earthly monarch does not consider himself accountable to his subjects for disposing of that which is properly, and in all respects, his own. He obliges those who are the objects of his favor, but does no injury to those who participate in his bounty only in a less degree. Indeed every individual thinks himself at liberty to bestow or withhold his gifts, according as his inclination or judgment may dictate. And shall we deny to God what we concede to men? Shall we bind Him by a law from which we ourselves are free? If anyone were to blame us for using our own discretion in conferring gifts, we should ask without hesitation, “Is it not lawful for me to do what I will with my own? Matthew 20:15.” Shall we then presume to negative that question when put to us by the Governor of the Universe?

Let this idea be well fixed in our minds, that God has a right to bestow his blessing on whomever he will. This will root out that arrogance which is the characteristic of fallen man. This will bring us to the footstool of the Deity, and constrain us to say, “He is the LORD. He will do what He thinks is good! 1 Samuel 3:18.” “I was silent; I would not open my mouth, for you are the one who has done this! Psalm 39:9.” We cannot doubt but that God possesses this right, since it is clear,

II. God actually exercises his right to dispense his blessings according to his own sovereign will—

We may daily see this:

1. In the dealings of his providence—

He consulted none of his creatures about how long a space of time he should occupy in completing the work of creation; or how many orders of creatures he should form. He could as easily have perfected the whole at once, as in six days. He could as easily have endued everything with a rational or angelic nature, as he could diversify their endowments in the marvelous way that he has done. But he acted in all things “according to the good pleasure of his own will.”

When it pleased him to destroy the works of his hands on account of their multiplied iniquities—why did he preserve a wicked Ham, when millions no worse than he were overwhelmed in the mighty waters?

But to speak of things that have passed since the deluge:

Who has ordered the rise and fall of nations?

Who has raised or depressed the families of men?

Who has given to individuals their measure of bodily or intellectual strength?

Who has ordered the number of men’s days on earth?

Is not this the Lord?

Who is it that gives us fruitful seasons, or causes drought and pestilence and famine to oppress the world? “I form the light and create darkness, I bring prosperity and create disaster; I, the LORD, do all these things!” Isaiah 45:7.

If it be thought that these different events are regulated according to the moral state of mankind, and that therefore they exemplify rather the equity than the sovereignty of God; we would ask: What was the foundation of the distinction put between Esau and Jacob, together with their respective families? Paul particularly notices, that, when the prophecy in our text was delivered, “Yet, before the twins were born or had done anything good or bad—in order that God’s purpose in election might stand: not by works but by him who calls—she was told, “The older will serve the younger.” Just as it is written: “Jacob I loved, but Esau I hated! Romans 9:11-13.”

It is clear therefore and indisputable that “All the peoples of the earth are regarded as nothing. He does as he pleases with the powers of heaven and the peoples of the earth. No one can hold back his hand or say to him: “What have you done? Daniel 4:35.”

2. In the dispensations of his grace—

In the call of Abraham, and the separation of his seed for a peculiar people;

in distinguishing between his immediate sons, Ishmael and Isaac; as also between Isaac’s sons, Esau and Jacob;

in giving to their posterity the revelation of his will, while the whole world was left to walk in their own ways;

in making yet further distinctions at this present moment, sending the light of his Gospel to a few of the Gentile nations, while all the rest are permitted to sit in darkness and the shadow of death.

In all this, I say, has not God clearly shown, that “He will have mercy on whom he will have mercy, and that whom he will he hardens, or gives over to the blindness and obduracy of their own hearts! Romans 9:18.”

But, as among Abraham’s seed “all were not Israel who were of Israel,” so it is now in the Christian world. There is a great and visible distinction made between the different hearers of the Gospel: some have “their hearts opened,” like Lydia’s of old, to receive and embrace the truth. Or, like Saul, they are arrested in their mad career of sin, and made monuments of God’s sovereign grace; while thousands around them find “the word, not a savor of life unto life, but of death unto death.”

“Who is it that makes these people to differ? 1 Corinthians 4:7.”

To whom is it owing that “the deaf hear, the blind see, the lepers are cleansed, the dead are raised?” We answer: It is all of God! “It is not of him who wills, nor of him who runs, but of God that shows mercy Romans 9:16.” The favored objects “are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God! John 1:13. “

The existence of God’s sovereign right to do as he pleases being thus incontrovertibly manifest, we observe,

III. That all in whose favor it is exercised, are bound to acknowledge it with most ardent gratitude—

Impious indeed would it be to arrogate the glory to ourselves—

We have not of ourselves a sufficiency for the smallest thing, even for the forming of a good thought! What folly then is it to suppose that we can create ourselves anew, and renovate our souls after the divine image! This is the work of God alone! If then we have any reason to hope that God has wrought this great work within us, what base ingratitude is it to rob him of his glory! Is it for this end that he has shown to us such unmerited regard? Or is it such an use that we ought to make of his distinguishing mercy? Surely, what he has done, he has done “for the praise of the glory of his own grace! Ephesians 1:6;” and if we have been made partakers of his grace, we should strive to the uttermost to answer the ends for which he has bestowed it.

Those who have been the most highly favored by God, have always been most forward to acknowledge their obligations to him—

Ask of Paul, to whom he owed his eminent attainments? And he will answer, “By the grace of God I am what I am! 1 Corinthians 15:10.”

Ask him, to whom all Christians are indebted for every grace they possess? He will answer, “It is God who has made us for this very purpose,2 Corinthians 5:5.” Ascend to the highest heavens, and inquire of the saints in glory; you will find them all casting their crowns at their Redeemer’s feet, and singing, “Unto Him who loved us, and washed us from our sins in his own blood, and has made us kings and priests unto God and our Father, to him be glory and dominion forever and ever!” To imitate them is both our duty and happiness. Our daily song therefore should be, “Not unto us, O Lord, not unto us—but unto Your name be the praise!” “Salvation to our God who sits upon the throne, and unto the Lamb forever!”

To guard this deep subject against the abuses to which it is liable, and to render it conducive to its proper and legitimate ends, we shall add a word,

1. Of caution—

If, as the Apostle says, “there is a remnant according to the election of grace, Romans 11:5,” we are ready to suppose that those who are not of that number are not accountable for their sins, and that their final ruin is to be imputed rather to God’s decrees, than to their own fault. But this is a perversion of the doctrine. It is a consequence which our proud reason is prone to draw from the decrees of God; but it is a consequence which the inspired volume totally disavows. There is not in all of the sacred writings one single word that fairly admits of such a construction.

The glory of man’s salvation is invariably ascribed to the free, the sovereign, the efficacious grace of God! But the condemnation of men is invariably charged upon their own willful sins and obstinate impenitence. If, because we know not how to reconcile these things, men will controvert and deny them, we shall content ourselves with the answer which Paul himself made to all such cavilers and objectors, “Therefore God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden.

One of you will say to me: “Then why does God still blame us? For who resists his will?”

But who are you, O man, to talk back to God? “Shall what is formed say to him who formed it, ‘Why did you make me like this?'” Does not the potter have the right to make out of the same lump of clay some pottery for noble purposes and some for common use? Romans 9:18-21″

And if neither the truth nor the authority of God will awe them into submission, we can only say with the fore-mentioned apostle, “If any man be ignorant, let him be ignorant, 1 Corinthians 14:38.” As for those, if such are to be found, who acknowledge the sovereignty of God, and take occasion from it to live in sin, we would warn them with all possible earnestness to cease from their fatal delusions! What excellence can he have, who “turns the very grace of God into a license to sin,” and “continues in sin that grace may abound?” Any man that can justify such a procedure, is beyond the reach of argument; we must leave him, as Paul does, with that solemn warning, “His damnation is just! Romans 3:8.”

2. Of encouragement—

To one who feels his utter unworthiness of mercy, we know not any richer source of encouragement than the sovereignty of God. For, if he may dispense his blessings to whoever he will, then the very chief of sinners has no need to despair. The person who is most remote from having in himself any ground to expect the birthright, may be made a monument of God’s grace; while the person who by nature seems to have had fairer prospects, may be left, like the rich young ruler, to perish in his iniquities! The obstacles which appear to stand in the way of his acceptance may even be turned into grounds of hope; because the more unworthy he feels himself to be, the more he may hope that God will glorify the riches of his grace in showing mercy towards him. We do not mean that any person should rush into wickedness in order to increase his prospects of salvation; for, abstractedly considered, the more sinful any man is, the greater prospect there is of his perishing forever. We only mean to say, that, in the view of God’s sovereignty, that which would otherwise have been a ground of despondency, may be turned into a ground of hope!

Let the subject then be thus improved; and while some dispute against it, and others abuse it, let us take occasion from it to make our supplication to God, saying with David, “Be merciful unto my sin, for it is great!”

Charles Simeon (1759-1836)

Genesis 24:1-4

“Abraham was now old and well advanced in years, and the LORD had blessed him in every way. He said to the chief servant in his household, the one in charge of all that he had, “Put your hand under my thigh. I want you to swear by the LORD, the God of heaven and the God of earth, that you will not get a wife for my son from the daughters of the Canaanites, among whom I am living, but will go to my country and my own relatives and get a wife for my son Isaac.”

The great events which take place in the world, such as the rise and overthrow of kingdoms, are disregarded by God as unworthy of notice; while the most trivial things that appertain to his people, are recorded with the minutest exactness.

The whole chapter from whence our text is taken relates to the marriage of Isaac. We are introduced into the most private scenes, and made acquainted with the whole rise, progress, and consummation of a matter—which might as well, to all appearance, have been narrated in a few words. But nothing is unimportant in God’s eyes, that can illustrate the operations of his grace, or tend to the edification of his church. In discoursing on this part of sacred history, we shall notice,

I. Its peculiar incidents—

Abraham commissioned his servant to go and seek a wife for his son Isaac—

That holy man could not endure the thought of his son forming a connection with the Canaanites, who would be likely to draw him aside from the worship of the true God. He therefore ordered his old and faithful servant, Eliezer, to go to the country where his father’s relations lived, and where, though idolatry prevailed in part, Jehovah was still known and worshiped, to bring for his son a wife from thence.

As Isaac was forty years of age, it might have seemed more proper for him to go himself; but Abraham had been called out from thence, and would on no account either go back there himself, or allow his son to go, lest he should appear weary of his pilgrimage, or countenance his descendants in going back to the world from whence they have been brought forth. On this account, when his servant asked whether, in the event of the woman, whom he should fix upon, being unwilling to accompany him, he should take Isaac there to see her—Abraham in the most peremptory manner imaginable forbade any such step; and declared his confidence, that while he was thus jealous for the honor of his God—God would overrule the mind of any person who should be selected as a partner for his son. But not contented with charging him in this manner, he imposed an oath upon him, and bound him by the most solemn obligations to execute his commission with fidelity and care. The more customary mode of swearing was by lifting up the hand to Heaven (Genesis 14:22.); but here it was by putting his hand under Abraham’s thigh; which was afterwards required by Jacob for the same purpose of his son Joseph, Genesis 47:29.

How admirable a pattern is this for parents, in reference to the forming of matrimonial connections for their children! The generality are influenced chiefly by the family and fortune of those with whom they seek to be married; and even professors of godliness are too often swayed by considerations like these, without adverting sufficiently to the interest of their immortal souls. But surely the religious character of a person ought to operate upon our minds beyond any other consideration whatever. To what purpose has God told us, that the believer can have no communion with an unbeliever, any more than light with darkness, or Christ with Belial, 2 Corinthians 6:14-15. To what purpose has he enjoined us to marry “only in the Lord, 1 Corinthians 7:39,” if we are still at liberty to follow our carnal inclinations and our worldly interests, without any regard to our eternal welfare? Let the example of Abraham and of Isaac have its due weight on all, whether parents or children; and let a concern for God’s honor regulate our conduct, as well in choosing connections for ourselves, as in sanctioning the choice of others.

The servant executed his commission with fidelity and promptness—

Never was there a brighter pattern of a servant than that which this history sets before us. In every step that Abraham’s servant took, he showed how worthy he was to be entrusted with so important a mission. In his first setting-out he acted with great prudence; for, if he had gone alone without any evidences of his master’s wealth, he could not expect that he should obtain credit for his assertions. Therefore, without any specific directions from his master, he took ten camels richly laden, and, with them, a proper number of attendants; who, while they evinced the opulence of his master, would be witnesses also of his own conduct. His dependence indeed was upon God, and not on any devices of his own; nevertheless he rightly judged that a dependence upon God was not to supersede the exercise of wisdom and discretion.

Having reached the place of his destination, he earnestly implored direction and blessing from God; and in order that he might ascertain the will of God, he entreated that the woman designed for him, might of her own accord offer to water all his camels. A better sign he could not well have asked; because such an offer, freely made to a stranger, would indicate a most amiable disposition; it would demonstrate at once the humility, the industry, the affability, the extreme kindness of the girl; and would be a pledge, that she who could be so courteous and obliging to a stranger, would certainly conduct herself well in the relation of a wife.

Scarcely had he presented his silent prayers to God, when Rebekah came, according to the custom of those times, to draw water; and, on being requested to favor him with a draught of water, made the very reply which he had just specified as the sign that was to mark the divine appointment. And no sooner had she made the offer, than she set herself (though it was no inconsiderable labor) to perform it.

Amazed at the merciful interposition of his God, he stood wondering, and adoring God for the mercy given unto him; nor did he allow any of the inferior servants to assist her; that, by leaving her to complete the work alone, he might see more clearly the hand of God ordering and overruling the whole matter. When she had finished, he inquired her name and family; and finding that they were his master’s nearest relations, he made her a present of some valuable ornaments; and proposed, if her father could accommodate him to spend the night at his house. She went home immediately to inform her friends, who came to the well, and invited him to return with them. Having brought him to their house, and shown him the greatest hospitality, he refused to partake of any refreshment until he had made known to them the design of his coming. He then began to relate the wish of Abraham his master, the oath that he had imposed upon him, the prayer which he himself had silently offered to God, and the miraculous answer he had received to it; informing them at the same time of the opulence of Abraham; and that Isaac, on whose behalf he was come, was to be his sole heir. Immediately they all agreed, that the matter proceeded from the Lord; and they testified their willingness to accede to the proposal. They wished however for a few days delay; but the servant, having succeeded in the object of his mission, was impatient to be gone, and to deliver his master from the suspense in which he must of necessity have been kept. And Rebekah declaring her readiness to proceed with him, he took her and her nurse (after having given presents to all her relations, and thereby increased their esteem for his master), and brought her in safety to Isaac; who gladly received her as a present from the Lord, and was thenceforth united to her with the most affectionate regard.

In all this transaction we cannot but admire, on the one hand, the wisdom, the zeal, and the piety of the servant; and, on the other hand, the condescension and goodness of Jehovah. And though we are not warranted by this history to expect precisely the same interposition in our behalf—yet we are warranted to confide in God, and to expect his direction and blessing in all the things which we humbly commit to him.

As a mere history, this is replete with instruction; but it is still more so, if considered in,

II. Its emblematic import—

As fearful as we would be, exceeding fearful, of imposing any sense upon the Holy Scriptures, which God himself has not plainly sanctioned, we will not take upon ourselves absolutely to affirm that the marriage of Isaac was allegorical; but when we consider that some of the most striking parts of Isaac’s history are explained by the inspired writers as emblematical of some mystery; that as the promised seed, born in a supernatural way, he was certainly a type of Christ; and that, as being the heir in opposition to Ishmael, he shadowed forth that spiritual seed who should inherit the promises; when we consider too the marvelous circumstances attending his marriage; we cannot reasonably doubt, but that it was a figure or emblem of some mysterious truth. If this ground of interpretation is admitted, we do not then hesitate to say, what that point is which it was intended to prefigure; it was certainly the marriage of God’s only dear Son to his bride, the church.

1. God, like Abraham, sends forth his servants to obtain a bride for his Son—

The object nearest to the heart of our heavenly Father is to bring souls into connection with his dear Son. This connection is often represented under the idea of a marriage. Not to mention the innumerable places in the Old Testament where this image is used, we would only observe, that Jesus Christ is expressly called “the Bridegroom;” that his servants are called “the friends of the bridegroom, who hear his voice, and rejoice” in his prosperity, John 3:29; and that the redeemed are called “the Lamb’s wife, Revelation 21:9.” Ministers are sent forth to prevail on people to unite themselves to him by faith, so as to become one flesh and one spirit, Ephesians 5:30; 1 Corinthians 6:15; 1 Corinthians 6:17, with him. And when they are successful in any instances, “they espouse their converts to one husband, that they may present them as a chaste virgin to Christ, 2 Corinthians 11:2.

Who that weighs these words, can doubt the propriety of interpreting Isaac’s marriage as emblematic of Christ’s union with the Church? To this office they are sworn in the most solemn manner; they are warned, that they shall be called to an account for their discharge of it; that if any through their neglect remain unimpressed with his overtures of mercy, their souls shall be required at the hands of him who neglected them. At the same time they are informed, that if their lack of success is not owing to their own negligence, but to the obstinacy of the people to whom they are sent, it shall not be imputed to them; but “they shall receive a recompense according to their own labor, 1 Corinthians 3:8,” and “be glorious in God’s eyes though Israel be not gathered, Isaiah 49:5.”

2. His servants execute their commission in the very way that Abraham’s servant did—

They look unto God for his direction and blessing; knowing assuredly, that, though “Paul should plant and Apollos water, God alone can give the increase.” They endeavor to render the leadings of his providence subservient to their great end. They watch carefully for any signs which may appear of God’s intention to render their message effectual; and they are forward to set forth the unsearchable riches of Christ, together with his suitableness and sufficiency for his church’s happiness.

They declare that He is “appointed heir of all things;” and that out of His fullness all the wants of his people shall be abundantly supplied. They exhibit in their own persons somewhat of that “salvation with which he will beautify the meek;” and to every soul that expresses a willingness to be united to him, they are desirous to impart pledges of his future love. And if in any instance God blesses their endeavors, they labor to accelerate that perfect union which is the consummation of all their wishes. To anything that would divert their attention or retard their progress, they say, “Hinder me not, seeing the Lord has prospered my way!”

3. Their labors are crowned with similar success—

No faithful servant labors altogether in vain, Jeremiah 23:22. Some doubtless are far more successful than others; but all who endeavor earnestly to “win souls to Christ,” have the happiness of seeing some who obey the call, and cheerfully “forsake all to follow him.” These are to them now their richest recompense; and in the last day will also be “their joy and crown of rejoicing;” for “when the marriage of the Lamb hs come, and his wife has made herself ready,” then shall they also be “called to the marriage supper of the Lamb,” and be eternally blessed in his presence. “These are the true sayings of God! Revelation 19:7-9.”

To make a suitable improvement of this history,

1. Let us have respect to God in all our temporal concerns—

We have seen how simply and entirely God was regarded by all the parties concerned in this affair; by Abraham who gave the commission, by Isaac who acquiesced in it, by the servant who executed it, by Rebekah’s friends who submitted to the proposal as proceeding from God, and by Rebekah herself, who willingly accompanied the servant to his master’s house. Happy would it be if all Christian masters, children, servants, families, were actuated by such a spirit! We need not limit our thoughts to the idea of marriage; for we are told that “in all our ways we should acknowledge God, and that he will direct our paths.” There is not a concern, whether personal or domestic, which we ought not to commit to him. And if all our “works were begun, continued, and ended in him,” we would find that God would “prosper the work of our hands upon us;” “being in his way, he would most assuredly lead us” to a happy and successful outcome.

2. Let us execute with fidelity, every trust reposed in us—

It is the privilege both of masters and servants to know, that “they have a Master in Heaven;” who accepts at their hands the most common offices of life, provided his authority is acknowledged, his honor consulted, and his will obeyed, in the execution of them. This is God’s own direction to them, “Servants, be obedient to those who are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; not with eye-service, as men-pleasers; but as the servants of Christ, doing the will of God from the heart; with good will doing service, as to the Lord, and not to men; knowing that whatever good thing any man does, the same shall he receive of the Lord, whether he be bond or free. And you masters, do the same things unto them, Ephesians 6:5-9.”

Whatever is our particular calling, it is that to which God himself has called us, and which ought to be exercised with a view to him, and as in his immediate sight. O that when we come into the presence of our Lord in the last day, we may be able to give as good an account of ourselves to him, as this servant did to his master Abraham!

3. Let us accept the offers which are sent to us in Jesus’ name—

The great concern typified in the history before us, is that in which we are this moment engaged. We are the servants of the most high God; and you are the people to whom we are sent. We are ambassadors from him; and we beseech you, in Christ’s stead, to be reconciled to him, and to accept his overtures of love and mercy. We declare to you, that now he will adorn you with a robe of righteousness and the graces of his Spirit, which were but faintly shadowed forth by the clothing and the jewels that were given to Rebekah. You shall be “all glorious within, and your clothing of wrought gold, Psalm 45:13.”

O let us not go away ashamed; let us not return and say, that those whom we have solicited, “refuse to come with us.” This is the message which he has sent to every one of you, “Hearken, O daughter, and consider, and incline your ear; forget also your own people and your father’s house; so shall the King have pleasure in your beauty! Psalm 45:10-11.” May God of his mercy incline you to accept his invitation, and make you willing in the day of his power!

Charles Simeon (1759-1836)

Genesis 23:17-18

“So Ephron’s field in Machpelah near Mamre—both the field and the cave in it, and all the trees within the borders of the field—was deeded to Abraham as his property in the presence of all the Hittites who had come to the gate of the city.”

There is something in a holy life which wonderfully conciliates the minds of men. At first indeed, like a strong influx of light, it offends their eyes; and the beholders, unable to bear the effulgence of its beams—turn away from it, or perhaps desire its utter extinction. But when it has shone for a long time before them, and they have had sufficient opportunity to contemplate its worth, they are constrained to acknowledge, that “the righteous is more excellent than his neighbor;” and they begin to venerate the character, whose virtues at first were occasions of offence. We have a striking instance of this in the chapter before us.

The children of Heth were not acquainted with Abraham’s principles; but they had seen his exemplary deportment for many years; and when the death of his wife necessitated him to ask a favor at their hands, they were as glad to confer it, as he could possibly be to receive it. The purchase of a burying-place does not indeed appear at first sight to be an incident worthy of notice; but in the present instance there is much that deserves attention. We would make some remarks upon,

I. The manner in which the agreement was made—

No records, human or divine, afford us a more admirable pattern for transacting the common business of life than the history before us. All parties seemed to be penetrated with the same spirit; they vied with each other in all that was amiable and praiseworthy. We may notice in particular,

1. Their courteousness—

Abraham, in his address to the chief people of the city, testified all the respect due to their character, “standing up before them, and bowing to them;” and they, on the other hand, addressed him as “a mighty prince,” whom they were forward and happy to oblige.

It were well if, in all our fellowship with mankind, we were careful to maintain a similar deportment. But there are many Christians who seem almost to forget that God has said unto them, “Be courteous, 1 Peter 3:8.” They are arrogant and assuming towards their superiors; they are haughty and imperious towards their inferiors; they are ready to claim as their right what they ought to ask as a favor. And, if they grant a favor, they confer it in so ungracious a way, as to destroy all sense of obligation in him who receives it.

Some allowance indeed must be made for natural disposition, and for defects of education; yet, after all, the Christian ought to be the most polite of men, because he ought to feel in his heart all that others express in their conduct; he should “esteem others better than himself, Philippians 2:3,” and “prefer them in honor before himself, Romans 12:10,” and make himself the servant of all for his Master’s sake, 1 Corinthians 9:19. He should have in subjection all that pride and selfishness, that stimulates to contention, Ephesians 4:31-32; and maintain in exercise that divine philanthropy, which is the foundation and cement of all civilized society, Colossians 3:12-14. “Whatever is lovely and of good report,” he should revolve it in his thoughts, and manifest it in his actions! Philippians 4:8.

2. Their equity—

Gladly would Ephron have given to Abraham both the sepulcher which he desired, and the field in which it was contained; but Abraham entreated that he might be permitted to pay for it according to its value. Accordingly the price was fixed on the one part with perfect equity, and paid, on the other, with perfect cheerfulness. Would to God that all men would adopt this mode of dealing, and buy and sell according to this pattern! Would to God that even professed Christians would copy after this example! How much falsehood, how much imposition, would then be avoided!

Solomon has drawn to the life the characters of many, who depreciate everything which they wish to buy, and then go away boasting of the advantageous bargains they have made, “It’s no good, it’s no good!” says the buyer; then off he goes and boasts about his purchase! Proverbs 20:14.” But this is beneath the character of a godly man. We should not wish to obtain more, or to pay less, for a thing, than it is worth. We should not advance the price on account of the purchaser’s necessity, or refuse what is right on account of the necessity of the seller; but, whether we buy or sell, we should act towards our neighbor as we in a change of circumstances would have him do to us.

3. Their prudence—

To Abraham especially it was of importance that the purchase should be known and ratified. Had he accepted the sepulcher as a present, or bought it in a private way, his title to it might at some future period have been disputed, and his descendants been deprived of that which he was desirous of securing to them. But all fears of this kind were effectually prevented by the publicity of the transaction. The chief people of the city were not only witnesses of it, but agents, by whose mediation Ephron was induced to conclude the bargain. Moreover, all who went in or out of the gate of the city, were witnesses; so that, after possession was once taken, no doubt could ever arise respecting the transfer of the property, or the title of Abraham’s descendants to possess it.

How unlike to Abraham are many who call themselves his children! They embark in business and enter into contracts, without due consideration; they transact their affairs without order, and leave them in confusion; and thus by their indiscreet conduct they involve their names in disgrace, and their families in ruin. Let us learn from him; let us act with caution; let not even affliction itself render us inattentive to the welfare of our posterity; let us conduct ourselves conformably to that sage advice of Solomon, “Finish your outdoor work and get your fields ready; after that, build your house, Proverbs 24:27.” In other words, Let deliberation and foresight so regulate our conduct, that those who succeed us may applaud our wisdom, and reap the benefit of our care.

If the manner of forming this agreement is profitable, much more shall we find it profitable to consider,

II. The ends for which it was made—

There was much more in the mind of Abraham than was known to the people among whom he sojourned. Besides the immediate and ostensible reason of making that purchase, he had others that were no less important. We shall mention them in their order.

1. He bought the field to bury his wife—

Sarah had lived with him to a good old age. But the dearest relatives, however long their union may continue, must part at last. This idea is judiciously put into the mouths of both the parties at the time they betroth themselves to each other at the altar, “Until death do us part.” And when the time of separation is come, the most beloved object ceases to please. The soul having taken its flight, the body hastens to putrefaction; and we are as glad to have it removed out of our sight, as ever we were to enjoy communion with it. To give it a decent interment, and drop a tear over it at the grave, is the last office of love which we are able to show to our dearest friend; and he who lives the longest, has only to perform this painful office the more frequently, until he sees himself, as it were, forsaken by all, and left desolate, unknowing, and unknown.

O that we could all bear this in mind! We are born to die; the moment we drew our first breath, we had one breath less to draw. Every hour we live, we approach nearer and nearer to our grave. If we continue our course, like the sun, from its rise to the meridian, and from its meridian to the close of day, still every moment shortens our duration; and while we are speaking to you now, we are hastening to the chambers of death! Let husbands and wives, parents and children, and friends who are to each other as their own soul, remember this. Let them sit loose to each other; and let the time that they enjoy the society of their friends, be regarded by them as the interval allotted to prepare for their interment.

2. He bought the field to express his confidence in the divine promise—

God had promised to him and to his seed the land wherein he sojourned. But Abraham had continued there above sixty years without gaining in it so much as one foot of land, Acts 7:5. But was the promise therefore to be doubted? No. It was not possible that that could fail. Abraham was as much assured that the promise would be fulfilled, as if he had seen its actual accomplishment. Under this conviction, he purchased the field as a pledge of his future inheritance.

In the prophecies of Jeremiah we have a similar compact made with precisely the same view. The prophet had foretold the speedy desolation of Jerusalem by Nebuchadnezzar, and the restoration of the Jews to their own land after a captivity of seventy years. His uncle’s son, alarmed, as it should seem, by the approach of the Chaldean army, determined to sell his estate; and offered it to Jeremiah first, because the right of redemption belonged to him. By Gods command Jeremiah bought the inheritance; and had the transfer signed and sealed in a public manner; and buried the writings in an earthen vessel; that, being preserved to the expiration of the Babylonish captivity, they might be an evidence of his title to the estate. This was done, not that the prophet, or his heirs, might be enriched by the purchase, but that his conviction of the truth of his own prophecies might be made manifest, Jeremiah 32:6-16; Jeremiah 32:42-44.

3. He bought the field that he might perpetuate among his posterity the expectation of the promised land—

It was to be four hundred years before Abraham’s seed were to possess the land of Canaan. In that length of time it was probable that the promise itself would be forgotten; and more especially during their Egyptian bondage. But their having a burying-place in Canaan, where their bones were to be laid with the bones of their father Abraham, was the most likely means of keeping alive in every succeeding generation the hope of ultimately possessing the whole land. Accordingly we find, it did produce this very effect; for as Abraham and Sarah were buried in that cave, so Isaac and Rebekah were, and Jacob and Leah, notwithstanding that Jacob died in Egypt, Genesis 25:9-10; Genesis 45:28; Genesis 49:30-32; Genesis 50:13. And Joseph also, though buried in Egypt, gave commandment, that when the Israelites should depart out of Egypt to possess the land of Canaan, they should carry up his bones with them, and bury them in the sepulcher of his progenitors, Genesis 50:24-25 with Hebrews 11:22.

ADDRESS—

1. Let us seek a union that shall never be dissolved—

All earthly connections must sooner or later be dissolved; and when once they are broken by death, they are terminated forever.

But a union formed with the Lord Jesus Christ shall never cease. If we are grafted into him as the living vine, we shall never be broken off; if we are made living members of his body, he will allow nothing to separate us from him. Death, so far from destroying that union, shall confirm it, and bring us into a more intimate enjoyment of it. Let us then seek that union which is effected by faith in the Lord Jesus. If we consider only the present happiness arising from it, it infinitely transcends all others; but if we regard its continuance, the longest and dearest connections upon earth are not worthy of a thought in comparison with it.

2. Let us look forward to the possession of the heavenly Canaan—

There is “a promise left us of entering into rest,” even into “that rest which remains for the people of God.” But we may experience many difficulties and trials in our way there. Nevertheless “the promise is sure to all the seed;” and “our Forerunner has already entered” into Heaven, to take possession of it for us. Nay more, he has given us his “Holy Spirit to he a pledge of our inheritance.” Let us then be contented to live as pilgrims and sojourners in this world; and make it our chief labor to keep our title to that inheritance clear. Let us be anticipating the time when the promise shall bring forth, and all the seed of Abraham rejoice together in its full accomplishment!

3. Let all our interactions with men be worthy of our professions and expectations—

If we have indeed been chosen of God to an eternal inheritance, we should show a deadness to the things of this world, and an amiableness in the whole of our deportment. It is a shame to be outdone by heathens in anything. We should excel in courteousness and generosity, in prudence and equity, as well as in heavenly-mindedness and devotion. In short, we should endeavor in all things to “walk worthy of our high calling,” and to “show forth the virtues, as well as the praises, of him who has called us to his kingdom and glory.” Such behavior will go far towards conciliating our enemies. It will “put to silence the ignorance of foolish men;” and “make those ashamed, who falsely accuse our good conduct in Christ;” and, our light shining thus with uniform and engaging splendor, will constrain many to “glorify our Father who is in Heaven.”

Charles Simeon (1759-1836)

Genesis 22:18

“In your seed shall all the nations of the earth be blessed!”

There is nothing in man which can merit the divine favor; the promises of God to us are altogether free, resulting wholly from his sovereign grace; yet does God frequently manifest his love towards us in consequence of something done by us. Abraham was an idolater, when God first made himself known to him in his native land; and then did the Almighty promise, that in him should all the families of the earth be blessed.

But in the passage before us, Abraham is recorded to have performed the most extraordinary act of obedience that ever was known from the foundation of the world; and God takes occasion from that to renew his promise, and, for Abraham’s more abundant consolation, to confirm it with an oath. To ascertain the full import of this glorious prophecy, it will be proper to inquire,

I. Who is the seed here spoken of—

It is not to all the natural descendants, or to that part of them that composed the Jewish nation, or even to the spiritual seed of Abraham, that these words refer; they speak of one particular individual, the Lord Jesus Christ.

1. To Jesus, all the types direct our attention—

The temple with all its utensils, the priests with all their habits and services, the sacrifices and oblations of every kind—all shadowed forth Jesus’ work and offices.

The principal events in the Jewish history, together with the great people engaged in them—their lawgiver, their commanders, judges, kings, and prophets, prefigured Jesus in different points of view, and, as so many lines, meet in him as their common center.

On this account we have reason to think that the prophecy before us relates to him.

2. In Jesus, all the prophecies receive their accomplishment—

However some of the prophecies might be partially fulfilled in Solomon or others, it is certain that all of them together were never accomplished in anyone but Jesus. They were intended to designate him, that, when he would arrive, there might be no doubt of his being the very person foreordained by God to be the the world’s Savior. The minute description of the promised Messiah, together with the marvelous combination of circumstances that marked Jesus as the person foretold, lead us further to believe that the text had particular respect to him.

3. To Jesus exclusively, the text is applied by God himself—

Paul tells us that the blessing of Abraham was to come to the Gentiles through Jesus Christ, Galatians 3:14; and that the words of the text related, not to others, but to Christ alone, Galatians 3:16.

This point being ascertained, let us inquire,

II. In what respect all nations are blessed in Jesus—

The full accomplishment of the text will not take place until that glorious period when the knowledge of the Lord shall cover the earth, as the waters cover the sea. Yet, in a limited sense, all nations have experienced the truth of this prophecy already.

1. All believers are reconciled to God through Christ—

Christ died not for one nation only; he was an atoning sacrifice for the sins of the whole world. Many of all nations have already believed in his name, and rejoiced in his salvation; and in every place those who believe in him shall find acceptance with their God, Colossians 1:20-22.

2. All believers are united in one body in Christ—

He has broken down the middle wall of partition that divided the Jewish and Gentile world, and, having reconciled both unto God in one body by the cross, he has slain the enmity thereby, Ephesians 2:14-16. All believers are now brought into one family, and are taught to regard each other as brethren; and in proportion as the religion of Jesus gains the ascendant over our hearts, we are united in love to every member of his mystical body.

3. All believers are blessed with all spiritual blessings in Christ—

There is not anything that can conduce to our present or future happiness which Jesus will not bestow on his believing people. Adoption into his family, peace in our consciences, holiness in our hearts, and an eternity of glory in the Father’s presence—are the certain portion of all his faithful followers. There is no difference between Jew and Gentile; all are admitted to the same privileges, and all shall participate in the same enjoyments.

Inferences:

1. The antiquity of the Gospel—

The sum and substance of the Gospel is that Christ is the only source of all spiritual and eternal blessings. Wherever this truth is strongly urged, men are ready to cry out against it as a new doctrine. But we can trace it, not only to the Reformers of our church, but to the Apostles, yes to Abraham also; for Paul declares, that when God spoke the words to Abraham, he “preached the Gospel to him” even that very Gospel whereby he and all the nations of the earth must be saved, Galatians 3:8. Let this truth then no longer be reviled as novel, but be received as the one ground of all our hopes.

2. The importance of faith—

Abraham’s faith in this Gospel was imputed to him for righteousness, Galatians 3:6; and by believing the same divine record we also must be justified, Galatians 3:7; Galatians 3:9. No doctrine whatever is more explicitly declared in Scripture than this. Let us then acknowledge the necessity of faith in order to be saved, and look to the Lord Jesus Christ as that promised seed, through whom alone the blessings of Abraham can flow down upon us.

3. The connection between faith and works—

Faith was that principle which produced in Abraham such exemplary obedience, Hebrews 11:17; and the same root will bear similar fruits wherever it exists, Acts 15:9. Indeed the pardon of past sins would be utterly insufficient to make us happy, if it were not accompanied with the renovation of our natures. To this effect Peter expounded, as it were, the very words of the text, declaring to the Jews, that conversion from sin was one of the first blessings which the Lord Jesus was sent to bestow, Acts 3:25-26. Let us then not consider faith and works as opposed to each other, but as possessing distinct offices, the one to justify our souls; the other to honor God, and to manifest the sincerity of our faith.

Charles Simeon (1759-1836)

Genesis 22:14

“And Abraham called the name of that place, Jehovah-jireh. And to this day it is said: On the mountain of the LORD it will be provided.”

The saints of old took special care to remember the mercies of their God. Hence they scarcely ever received any remarkable deliverance from evil, or communication of good from him, but they erected some memorial of it, and gave either to the place or to the memorial itself, some name, that should transmit to posterity a remembrance of the blessing given unto them. Such was “Bethel,” where Jacob was favored with a special vision, Genesis 28:19; and “Peniel,” where he wrestled with the angel, Genesis 32:30; and “Ebenezer,” the stone erected by Samuel in remembrance of Israel’s victory over the Philistines, 1 Samuel 7:12.

Frequently the name of Jehovah himself was annexed to some word expressive of the event commemorated. Such as, “Jehovah-nissi, meaning, The Lord is my banner;” a name given to an altar raised by Moses, to commemorate the total discomfiture of the Amalekites, Exodus 17:15. And “Jehovah-shalom, The Lord send peace;” being the name given to another altar, which Gideon erected in remembrance of a special visit which he had received from the Lord in Ophrah, Judges 6:24.

Abraham, the Father of the Faithful set an example in this respect. He had been ordered by God to sacrifice his son Isaac; but in the very act of offering him up, God had arrested his uplifted arm, and directed him to offer in the stead of his son, a ram caught in the thicket which was close at hand. This was in fact an accomplishment of what Abraham himself had a little before unwittingly predicted. For, in answer to Isaac’s question. “My father, behold the fire and the wood, but where is the lamb for a burnt-offering?” he replied, “My son, God himself will provide a lamb for a burnt-offering.” By this answer he merely intended to satisfy his son’s mind for the present, until the time should arrive for making known to him the command which he had received from God; in which command that provision was actually made; but through the miraculous intervention of Divine Providence and the substitution of the ram in Isaac’s place, it had now been literally verified in a way which he himself had never contemplated. And it was in reference to this expression which he had used, that he called the name of the place, “Jehovah-jireh,” which means, “The Lord will provide.”

This circumstance, occurring on Mount Moriah at the very instant when Abraham’s hand was lifted up to slay his son, passed immediately into a, proverb, and has been handed down as a proverb through all successive generations even to this very day. The proverb is, “In the mount of the Lord it shall be seen;” or, as it should rather be translated, “In the mount the Lord shall be seen.” To enter fully into this most instructive proverb, it will be proper to show,

I. What it supposes—

Much important truth lies concealed in it.

1. This truth supposes that God is the same in all ages—

It may be thought that this is a truth which no one will deny. I grant that no one will deny it in theory; but practically it is denied every day. The God who is revealed in the Scriptures is evidently a God of infinite condescension and grace; as appears in all his mercies to the children of men. He is also a God of inflexible justice and holiness; as appears by the awful judgments he has executed on account of sin. But, if we now hold him forth in either of these points of view, and inculcate the necessity of our regarding him with hopes and fears suited to these perfections, we are considered as either derogating from his Majesty on the one hand, or from his goodness on the other hand. The notion, that “the Lord will not do good, neither will he do evil,” though not openly avowed, is yet the secret persuasion of almost every heart. But if there were any foundation for this Epicurean sentiment, what room could there be for this proverb? But know assuredly, that “He changes not.” “With Him is no variableness neither shadow of turning.” “He is the same yesterday, today, and forever.”

2. This truth supposes that the privileges of his people in all ages are the same—

To imagine this, is thought by many to be the height of presumption. But what privilege had Enoch, or Noah, or Abraham, or Moses, or any other of the children of men—which we have not? No one of them enjoyed anything which was not contained in the covenant of grace. And what was the great promise in that covenant? Was it not, “I will be their God, and they shall be my people!” Was there anything that was not comprehended in that? or could anything whatever be added to it? Yet behold, that covenant is as much in force at this day as it was at any period of the world; and those who lay hold on that covenant are as much entitled to its blessings, as any ever were from the foundation of the world.

Were this not so, we would have been injured, rather than benefitted, by the coming of Christ. But our interest in it is not only as great as theirs was in the days of old, but, I had almost said, greater; for in the mention of this part of the covenant in the New Testament there is this remarkable difference; in the Old Testament God says, “I will be their God;” but in the New Testament he says, “I will be a God unto them, Hebrews 8:10.” This seems to convey a stronger and more determinate idea to the mind. We all know what it is to be a friend or a father to any person; but oh! what is it to be a God unto him? This none but God can tell, but the least it means is this: that whatever situation a believer may be in, all that infinite wisdom, unbounded love, and almighty power can effect, shall be effected for him. Of the believer therefore now, no less than in former days, it may be said, “All things are yours! Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come—all are yours; and you are Christ’s; and Christ is God’s, 1 Corinthians 3:21-23.”

3. This truth supposes that whatever God at any time has done for the most favored of his saints, may be expected by us now, as far as our necessities call for it—

Of all the circumstances related in the Old Testament, scarcely any one was so particular and so exclusive as this which we are considering. Who besides Abraham was ever called to sacrifice his own son? Who besides Abraham was ever stopped by a voice from Heaven in the execution of such a command, and directed to another offering which God himself had provided? Yet behold, this very event was made the foundation of the proverb before us; and from this, particular and exclusive as it was—all believers are taught to expect that God will interpose for them in like manner, in the hour of necessity! If then we may expect such an interposition as this, what may we not expect?

But let us take some other events, to which nothing parallel exists. The passage of Israel through the Red Sea; the striking of the rock, in order to supply them with water in the wilderness; and the feeding of them with daily supplies of manna for forty years. Can we expect any interpositions like these? Yes, and an express reference is made to these in the Holy Scriptures in order to raise our expectations to the highest, and to assure us that we shall receive from God everything that our necessities may require.

Were “the depths of the sea made a way for the ransomed to pass over?” With similar triumph may all the “redeemed of the Lord hope to return and come to Zion, Isaiah 51:9-11.” What was done in the ancient days, in the generations of old, is there made the very pattern of what shall be done for all the Lord’s people.

A similar assurance is given in reference to the water that issued from the rock; and we are told “not even to remember or consider the former things,” since God will repeat them again and again, doing them “anew,” so that “everyone shall know” and observe it, “I will give waters in the wilderness, and rivers in the desert, to give drink to my people, my chosen ones, Isaiah 43:18-20.”

As for the manna, you all are taught by our blessed Lord to pray, “Give us day by day our daily bread Luke 11:3.” The matter then is plain; for, if such things as these are to be realized in our experience, then there is nothing which was ever done for mortal man, which we are not authorized to expect, as far as our necessities require it.

Miracles indeed we are not to expect; but what was formerly done by visible exercises of a miraculous power—shall now, in effect, be done by the invisible agency of God’s providential care. The mode of effecting our deliverance shall be varied; but the deliverance itself shall be secured.

Now we come to,

II. What this truth affirms—

The proverb is express, “In the mount the Lord shall be seen;” that is,

1. He will interpose for his people in the hour of necessity—

This is its plain import; and to the same effect it is elsewhere promised, “The LORD will interpose for his people and have compassion on his servants when he sees their strength is gone, Deuteronomy 32:36.” If it be asked, ‘In what way will he interpose?’ I answer, ‘This must be left to him; he is not limited to any particular means; he can work by means, or without them, as he sees fit. The whole creation is at his command; the wind shall divide the sea; and the sea shall stand up as a wall on either hand, when he is pleased to make a way through it for his people; and the waters shall resume their usual state, when he gives them a commission to overwhelm his enemies; and both the one and the other shall be done at the precise moment of Israel’s necessity! Exodus 14:10-14.

If confederate armies come against his people, his enemies shall defeat their own bloody purpose, and be the executioners of God’s vengeance on each other, 2 Chronicles 20:1; 2 Chronicles 20:10-13; 2 Chronicles 20:16-17; 2 Chronicles 20:22-24.

Is the destruction of a faithful servant menaced and expected by blood-thirsty persecutors? An angel becomes the willing agent of Jehovah for his deliverance, Acts 12:4-10. Sometimes he will defeat the enterprises of his enemies by the very means which they use to carry them into effect. This was the case with respect to Joseph, whose exaltation sprang from the very means used by various instruments for his destruction, Genesis 50:20. As for means, we may safely leave them to God. Two things we certainly know: namely, that he will interpose seasonably; and that he will interpose effectually; for he is, and ever will be, “a very present help in times of trouble, Psalm 46:1.”

2. We may confidently trust in Him in seasons of the greatest darkness and distress—

God may not come to our help at the moment that our impatient minds may desire. On the contrary, he may tarry, until we are ready to cry, like the Church of old, “The Lord has forsaken us, and our God has forgotten us! Isaiah 49:14.” But he has wise and gracious purposes to answer by such delays. He makes use of these delays:

to stir us up to more earnest importunity in prayer, Matthew 15:22-27;

to render us more simple and humble in our dependence upon him, 2 Corinthians 1:8-10;

to display more gloriously before our eyes, the riches of his power and grace, John 11:6; John 11:15; John 11:40,

and to teach both us and others to wait his time, Psalm 40:1-3; Luke 18:1.

Sometimes he allows the enemy so far to prevail as that to all human appearance our case shall be irremediable; while yet those very enemies are instruments in his hands to accomplish unwittingly the very ends which they are laboring to defeat; disappointing thus the devices of the crafty, and taking the wise in their own craftiness, Acts 23:12-17. The history of Joseph will of necessity occur to every mind in illustration of this point, Genesis 50:20. But what does all this say to us? Its language is precisely that of the prophet, “This vision is for a future time. It describes the end, and it will be fulfilled. If it seems slow in coming, wait patiently, for it will surely take place. It will not be delayed, Habakkuk 2:3.”

Address,

1. Those who have never yet been brought into deep waters—

Do not imagine that because you have hitherto experienced but little trouble, your path shall always be smooth and easy. No, it is a thorny wilderness that you have to pass through, and a troubled ocean that you have to navigate, before you can reach the desired haven. The mariner when scarcely launched upon the deep, does not expect that the breeze shall be alike gentle to the end of his voyage; he prepares for storms, that he may be ready to meet them when they come. In like manner you also will do well to prepare for seasons of adversity and trial. The seaman takes with him his compass and his chart; and makes his daily observations, that he may know where he is, and not be driven from his course. So likewise, take with you this proverb; which will ever be of use to you in the most trying hour, and enable you to steer your course with safety to the haven of rest!

2. Those who are presently under any great and heavy calamity—

The Lord’s people are no more exempt from trouble than others. When most in the path of duty—storms and tempests may overtake you, and jeopardize your very existence; yes, and in the midst of all, your Lord and Savior may seem regardless of your trouble. But remember that, embarked as you are with him, you can never perish. In the fittest moment, he will arise and rebuke the storm; and both winds and waves shall obey him, Mark 4:37-39. Go forward, as Abraham did, in the path of duty, and leave outcomes to God. Do not be impatient because God does not appear for you as soon as you could wish. Perhaps you have not yet gone one day’s journey in the path assigned you; if so, you have many days yet to go. Possibly you may have been long tried, and are got to the very mount; but you are not yet got to the top of that mount; much less have you bound your Isaac, and lifted up your hand to slay him. If not, the time for the Lord’s interposition has not yet come.

See how it was with David. He fled from Saul, but the Ziphites came and informed Said of the place where David was hidden. Saul blessed them for the information they had brought him, and set out immediately and encompassed with his army the very spot where David was.

Alas! David, your God has forsaken you! No! Not so! In that critical moment, “a messenger comes to Saul, saying, Hasten and come; for the Philistines have invaded the land.” And thus was the snare broken, and the persecuted saint delivered, 1 Samuel 23:19; 1 Samuel 23:21; 1 Samuel 23:26-27.

Thus also shall it be with you. Only wait until the critical moment has arrived, and you shall find the proverb true, “In the mount the Lord shall be found.”

Whatever you may imagine, the Lord is not an inattentive observer of your state. He may suffer you to be cast into the tempestuous ocean, and to be swallowed up by a whale, and yet bring you up again from the very depths of the sea, and advance his own glory the more in proportion to the greatness of your deliverance, Jonah 2:1-9. Trust then in the Lord, and let your mind be stayed on him.

This is the direction which he himself gives you, “Who is among you that walks in darkness, and has no light? Let him trust in the name of the Lord, and stay upon his God, Isaiah 50:10.” And if the time for your deliverance seems to be utterly passed, go with the Hebrew youths into the fiery furnace, taking God’s express promise with you, Isaiah 43:2-3, and say with Job, “Though he slays me—yet will I trust in him! Job 13:15. (See the whole subject illustrated in Psalm 30:1-12.”)

Charles Simeon (1759-1836)

Genesis 22:12

“Now I know that you fear God, seeing you have not withheld your son, your only son, from me!”

There are in the Holy Scriptures many expressions, which, if taken in the strictest and most literal sense, would convey to us very erroneous conceptions of the Deity. God is often pleased to speak of himself in terms accommodated to our feeble apprehensions, and properly applicable to man only. For instance; in the passage before us, he speaks as if from Abraham’s conduct he had acquired a knowledge of something which he did not know before; whereas he is omniscient; there is nothing past, present, or future, which is not open before him, and distinctly viewed by him in all its parts. Strictly speaking, he needed not Abraham’s obedience to reveal to him the state of Abraham’s mind; he knew that Abraham feared him, before he gave the trial to Abraham; yes, he knew, from all eternity, that Abraham would fear him.

But it was for our sakes that he made the discovery of Abraham’s obedience a ground for acknowledging the existence of the hidden principle from which it sprang; for it is in this way that we are to ascertain our own character, and the characters of our fellow-men. And this is the point which it is my intention chiefly to insist upon at this time. I shall not enter upon the circumstances of the history, but confine myself rather to the consideration of two points; namely,

I. The general importance of evidences for ascertaining our state before God—

Many are ready to pour contempt on marks and evidences—as though they were legalistic. They imagine that the direct agency of the Spirit on the souls of men is quite sufficient to satisfy our minds respecting our real state. Now, though we deny not that there is a direct agency of the Holy Spirit on the souls of men, and that “God’s Spirit does witness with our spirits, that we are his, Romans 8:16,” yet is this not of itself sufficient; because it may easily be mistaken, and can never, except by its practical effects, be discovered from the workings of our own imagination. Indeed, the greater our confidence is, when independent of evidences, the more questionable it is; because there is the more reason to suspect that Satan has made the impression in order to deceive us. Evidences in confirmation of this persuasion are necessary:

1. For the satisfaction of our own minds—

The Scriptures suggest innumerable marks whereby to discover our true character. John seems to have written his First Epistle almost for the very purpose of informing us on this head, that he might leave us altogether inexcusable if we erred respecting it, “Hereby we do know that we know God, if we keep his commandments. He who says, I know him, and keeps not his commandments, is a liar, and the truth is not in him; but whoever keeps his word, in him truly is the love of God perfected. Hereby know we that we are in him.” See 1 John 2:3-5; 1 John 3:6-10; 1 John 3:14-15; 1 John 3:18-21; 1 John 4:13; 1 John 4:20; 1 John 5:1-4; 1 John 5:10; 1 John 5:18. And Paul particularly exhorts us to consult these marks and evidences, just as we would in the assaying of gold, “Examine yourselves whether you are in the faith; prove your own selves.”

2. For the satisfaction of others—

What can others know of our state, any farther than it is discoverable in our lives? Our blessed Lord teaches us to bring all, even though they may call themselves prophets, to this test, “You shall know them by their fruits; do men gather grapes from thorns, or figs from thistles? even so every good tree brings forth good fruit; but a corrupt tree brings forth evil fruit. Therefore by their fruits you shall know them! Matthew 7:15-20.” And to this test must we ourselves be brought, “By this shall all men know that you are my disciples, if you have love one to another, John 13:35.”

3. For the honor of our God—

Men will judge of our principles by our practice. Now the Gospel is represented as “a doctrine according to godliness.” But how shall men know it to be so? Our mere assertions will carry no conviction with them, if they are not confirmed by manifest and substantial proofs. Men will naturally say to us, “Show me your faith by your works;” and, if our works be unworthy of our profession, “the name of God and his doctrine will be blasphemed, 1 Timothy 6:1.” It is by our works that we are to shine as lights in the world; and we are therefore bidden to let our light shine before men, that they, seeing our good works, may glorify our Father who is in Heaven, Matthew 5:16.”

From the text we learn,

II. What is that evidence which alone will prove satisfactory to God or our own souls—

Never was there a more glorious act of obedience than that which Abraham performed in offering up his son, his only son, Isaac! But it will be asked, Is anything like that required of us? I answer,

1. A full equivalent to this is required of us—

True, indeed, we are not called to that very act of offering up our own son; but we are expressly commanded to “hate father and mother, and wife and children, and brethren and sisters, yes, and our own life also, in comparison with Christ, Luke 14:26;” and our blessed Lord declares, that “In the same way, any of you who does not give up everything he has cannot be my disciple, Luke 14:33.” This may be deemed a hard saying, but so it is; and the declaration is irreversible; and further still, our blessed Lord has decreed, that “he who saves his life shall lose it; and he only who loses his life for his sake, shall find it unto life eternal, Matthew 16:25.” There is no difference between either people or times; the same is true respecting all his followers, in every age and place. On no lower terms will any human being be acknowledged as a friend of Christ; nor will any man that is unwilling to comply with them, find acceptance with him in the day of judgment.

2. Without a compliance with this, we in vain pretend to have the fear of God—

“The fear of God” is the lowest of all graces; yet must that, no less than the highest, be tried by this test. The truth is, that the new creature, even in its lowest state, is complete in all its parts. A little infant has all the parts of an adult; there is nothing added to him even to his dying hour; the only difference between him in the different periods of his life is, that his parts are more matured by age, and capable of greater exertion when he arrives at manhood than they were in the earlier stages of his existence. The different rays of light may be separated by a prism, and so be brought under distinct and separate consideration; but it is the assemblage of all the rays that constitutes light.

In like manner, we may separate in idea, the graces of a Christian; but where there is one truly operative, there is, and must be, all. One particular grace may shine more bright in one person, and another in another; but when “Christ is formed in us, Galatians 4:19,” not one of his graces can be absent. Hence then I say, that the fear of God, no less than the love of him, must be tried by this test; and by this alone will “God know that you fear him, if you withhold not your son, your only son, from him.”

Now, let me ask: What testimony must God bear respecting you?

He knows every one among you, and every secret of your hearts; yet will he not proceed in judgment without adducing the proofs which you had given of your true character. If he says to you, “Come, you who are blessed,” or, “Go, you who are cursed”—he will assign his reasons for it, and thereby approve the equity of his sentence before the whole universe, Matthew 25:34-43.

Let me ask, then: What sacrifices have you made for him? and what duties have you performed? Have you “plucked out the right eye, and cut off the right hand, that has offended you?” If not, you know the sad alternative, that “your whole body and soul will be cast into Hell-fire! Mark 9:43-48.” Examine yourselves, then, and inquire, whether God can bear this testimony respecting you?

Must he not rather, with respect to the greater part of you, say, ‘I know you, that “you have not the fear of God before your eyes, Romans 3:18.” You have made no sacrifice for me; nor have you paid any attention to my commands. Abraham consulted not even his own wife, lest she should prove a snare to him; but you have been ready to follow any adviser that would counsel you to disregard me.’

Well, know for sure that the time is shortly coming, when God will call every one of you into judgment, and when he will put an awful difference between his friends and his enemies; between those who feared his name, and those who feared him not, Malachi 3:18.

Charles Simeon (1759-1836)

Genesis 22:6-10

“Abraham took the wood for the burnt offering and placed it on his son Isaac, and he himself carried the fire and the knife. As the two of them went on together, Isaac spoke up and said to his father Abraham, “Father?” “Yes, my son?” Abraham replied. “The fire and wood are here,” Isaac said, “but where is the lamb for the burnt offering?” Abraham answered, “God himself will provide the lamb for the burnt offering, my son.” And the two of them went on together. When they reached the place God had told him about, Abraham built an altar there and arranged the wood on it. He bound his son Isaac and laid him on the altar, on top of the wood. Then he reached out his hand and took the knife to slay his son.”

Many and wonderful are the instances of faith and obedience recorded in the Scriptures. But no action whatever (those only of our Lord himself excepted) has at any time surpassed or equaled that related in the text. It justly obtained for him who performed it, the honorable title of The Father of the Faithful, and, The Friend of God, James 2:21; James 2:23. We shall find it profitable to consider,

I. The history itself—

Abraham had often enjoyed intimate and immediate communion with God. But now he heard the command which was of a most singular and afflictive nature—

God in some way clearly intimated to Abraham his will; nor left him to doubt one moment, whether it were his voice or not. He commanded Abraham to take his only, his beloved son, Isaac, and to offer him up as a burnt-offering in a place that should afterwards be pointed out. How strange the order! How difficult to be complied with! How well might Abraham have said, “Would God I might die for you, O Isaac, my son, my son!”

Instantly, however, and without reluctance, he arose to execute the will of God—

Had he presumed to reason with God, what specious arguments might he have adduced for declining the way of duty! The certainty of his being reproached by Sarah, “A bloody husband are you to me, Exodus 4:25-26;” the offence that would be taken by all the neighboring nations against him, his religion, and his God; the counteracting and defeating of all the promises which had been made by God himself, and which were to be accomplished solely in and through his son Isaac, Genesis 17:19; all this, with much more, might have been offered in excuse for his backwardness, if indeed he had been backward to accomplish the will of God. But he conferred not with flesh and blood, Galatians 1:16.

Nor was he diverted from his purpose during the whole of his journey—

Having prepared the wood, he proceeded instantly, with Isaac and his servants, towards the place that God had pointed out. Nor did he open his intentions to Sarah, lest she should labor to dissuade him from his purpose. But what must have been his thoughts every time that he looked on Isaac? Yet never for one moment did he relax his determination to execute the divine command. Having come in sight of the mountain, he ordered his servants to abide in their place, lest they should officiously interpose to prevent the intended offering. He put the wood on his son, and carried the fire and the knife in his own hands. Affecting as these preparations must have been to a father’s heart, how must their poignancy have been heightened by that pertinent question, which was put to him by his son! His answer, like many other prophetic expressions, conveyed more than he himself probably was aware of at the moment. Without giving a premature disclosure of his intention, he declares the advent of Jesus, that Lamb of God, who in due time would come to take away the sin of the world; John 1:29. Thus for three successive days did he maintain his resolution firm and unshaken.

Having arrived at the spot determined by God, he with much firmness and composure proceeded to execute his purpose—

He built the altar, and laid the wood upon it in due order. Then with inexpressible tenderness announced to Isaac the command of God. Doubtless he would remind his son of his supernatural birth; and declare to him God’s right to take away, in any manner he pleased, the gift he bestowed, Job 1:21. He would exhort him to confide in God as a faithful and unchangeable God; and to rest assured, that he would, in some way or other, be restored, after he was reduced to ashes, and have every promise fulfilled to him.

Having thus gained the consent of his son, he binds him hand and foot, and lays him on the altar; and, with a confidence unshaken, and obedience unparalleled—holds up the knife to slay the victim. Whether shall we more admire the resolution of the father, or the submission of the son? O that there were in all of us a similar determination to sacrifice our dearest interests for God; and a similar readiness to yield up our very lives in obedience to his will!

Nothing but the interposition of God himself prevented the completion of this extraordinary sacrifice—

God had sufficiently tried the faith of his servant. He therefore, by a voice from Heaven, stopped him from giving the fatal blow; ordered him to substitute a ram in the place of Isaac; renewed to him with an oath his former promises; rendered him a pattern to all succeeding generations; and, no doubt, is at this instant rewarding him with a weight of glory, proportioned to his exalted piety.

Almost every circumstance in this narrative deserves to be considered in,

II. Its typical reference—

Waving many less important points, we may observe that Isaac was a type of Christ:

1. In his appointment to be a sacrifice—

Isaac was a child of promise, born in a supernatural way, of a disposition eminently pious; yet him did God require for a burnt-offering. It must not be Abraham’s cattle, or his son Ishmael, but his beloved Isaac. Thus was Jesus also, the promised seed, named, like Isaac, before he was conceived in the womb; he was born, not after the manner of other men, but of a pure virgin; He was that only, that beloved Son, in whom the Father was well pleased; yet him did God appoint to be a sacrifice. A body was given him for this very purpose, Hebrews 10:4-5. He was ordained from eternity to be an atoning sacrifice for sin Romans 3:25; nor did the Father recede from his purpose for four thousand years. Having set apart his Son for this end, he changed not; and Jesus, at the appointed time, became obedient unto death, even the death of the cross, Philippians 2:8.”

2. In the manner of being offered—

Isaac bore the wood on which he was afterwards to be lifted up; and voluntarily yielded up his body to be bound, and his life to be destroyed in God’s appointed way. Thus did Jesus bear his cross to the place of his crucifixion; and, having been bound, was lifted up upon it. On the very spot where Isaac had been laid upon the altar, was Jesus (most probably) offered in sacrifice to God. Mount Calvary was one of the mountains in that small tract of country called the land of Moriah; and from it can scarcely be doubted, but that it was the very spot pointed out by God. It could not possibly be far from the spot; and therefore, when the place for the sacrifice of Isaac was so accurately marked, it can scarcely he thought to be any other, than the very place where Jesus was offered two thousand years afterwards!

And by whose hand was Isaac to bleed, but by that of his own Father? By whom too did Jesus suffer, but by Jehovah’s sword! Zechariah 13:7; Isaiah 53:10. It was not man, who made him so to agonize in the garden; nor was it man, that caused that bitter complaint upon the cross, Luke 22:44; Mark 15:34. Nevertheless it was with the perfect concurrence of his own will that he died upon the cross, “He gave himself an offering and a sacrifice to God, for a sweet smelling savor, Ephesians 5:2.”

3. There is one point, however, wherein the resemblance does not appear—

For Isaac was found a substitute; for Jesus none. Neither the cattle on a thousand hills, nor all the angels in Heaven, could have stood in his place. None but Jesus could have made a full atonement for our sins. He therefore saved not himself, because He was determined to save us.

INFERENCES—

1. How marvelous is the love of God to man!

We admire the obedience of Abraham; but God had a right to demand it; and Abraham knew, that he was about to give his son to his best and dearest friend. But what claim had we on God? Yet did he give up his Son for us—for us sinners, rebels, enemies; nor merely to a common death, but to the agonies of crucifixion, and to endure the wrath due to our iniquities! Isaiah 53:6. What stupendous love! Shall any soul be affected with a pathetic story, and remain insensible of the love of God? Let every heart praise him, trust him, serve him; and rest assured, that He, who delivered up his Son for us, will never deny us any other thing that we can ask, Romans 8:32.

2. What an admirable grace is faith!

The faith of Abraham certainly had respect to Christ, the promised seed, Hebrews 11:17-19. Behold how it operated! So will it operate in all who have it. It will keep us from staggering at any promise, however dark or improbable; and will lead us to obey every precept, however difficult or self-denying. Let us seek his faith; and, while we are justified by it from the guilt of sin, let us manifest its excellence by a life of holiness.

Charles Simeon (1759-1836)

Genesis 21:9-10

“But Sarah saw that the son whom Hagar the Egyptian had borne to Abraham was mocking, and she said to Abraham:

Get rid of that slave woman and her son, for that slave woman’s son will never share in the inheritance with my son Isaac.”

Sin, even in this world, almost always brings its own punishment along with it; and frequently the sin itself is marked in the punishment that follows it. We can have no doubt but that Sarah erred when she gave Hagar into Abraham’s bosom, in hopes of having the promised seed by her. And scarcely had her device been carried into execution before she began to suffer for it. As soon as Hagar had a prospect of becoming a mother, she began to despise her mistress. Her contempt excited vehement indignation in the bosom of Sarah; insomuch that she made Abraham himself also a party in the quarrel, and accused him of encouraging Hagar in her insolence. When Abraham, to vindicate himself, empowered her to use her own discretion with respect to Hagar, she began to retaliate on her contemptuous bond-maid, and to treat her with excessive severity. Thus was domestic harmony interrupted by those very means which Sarah had adopted to increase her happiness.

Hagar, unable to bear the unkind treatment of her mistress, fled from her; and returned to her only in consequence of being commanded to do so by an angel of the Lord, Genesis 16:3-9. We cannot suppose that her forced submission was attended with much comfort either to herself or her mistress; where there was no love, there would be found many occasions of vexation and dispute. At last, after about eighteen years, a quarrel arose, which determined Sarah to expel from her family both Hagar and her son. This domestic occurrence is replete with instruction; we propose therefore to make some observations upon,

I. The history itself—

The expulsion of Hagar and her son, who was now about seventeen years of age, was a strong measure. Let us inquire into,

1. The grounds and reasons of the expulsion of Hagar and her son—

Sarah had seen Ishmael mocking Isaac. From the resolution adopted by Sarah in consequence of it, we apprehend that Ishmael had derided the pretensions of Isaac to inherit his father’s substance. No doubt, Isaac was instructed as early as possible to regard God as his God, and to expect both from his earthly and his heavenly Father the accomplishment of all that God had promised him. Ishmael, on the other hand, would but ill brook the idea of being excluded from the birth-right; and therefore would be ready to dispute Isaac’s title to it. Possibly too the very name Isaac, which signifies laughter, would afford Ishmael many occasions of profane banter. Had this “mocking” been nothing more than idle jest, attended with a foolish pleasure in teasing her child—we take for granted that Sarah would have deemed it sufficient to reprove the fault, and to point out to Ishmael the impropriety of his conduct. But she saw that it proceeded from profaneness; that it argued a rebellious spirit against God; that it would become his regular practice; and that his mother encouraged him in it, glad to avenge in that way the wrongs that she supposed herself to suffer. On these accounts Sarah despaired of accomplishing her ends by correction, and determined to prevent a recurrence of such offences by an immediate and final expulsion of the offenders.

2. The manner in which the expulsion of Hagar and her son was carried into execution—

Sarah, though right in her judgment respecting the means of obtaining domestic peace, seems to have been too precipitate, and too peremptory in her demands for their expulsion; and Abraham demurred about the carrying it into execution. He indeed had different feelings from Sarah. Sarah’s regards were fixed exclusively on Isaac; she did not consider Ishmael as a son, but rather as an intruder and a rival. But Abraham, being the father of both, felt a paternal affection towards each of them; nor was he indifferent towards Hagar, whom he had considered, and lived with, as a legitimate wife.

Perhaps he also suspected that Sarah’s proposal originated in an irritation of temper, and that less severe measures would in a little time satisfy her mind. He was grieved exceedingly at the thought of proceeding to such extremities; but finding how resolutely she was bent upon it, he committed the matter to God, and sought direction from above. God directed him to acquiesce in Sarah’s wishes; and reminded him that her proposal, however grievous it might be to him, accorded exactly with his repeated declarations, that “in Isaac would his seed be blessed,” and that all the blessings of the covenant exclusively belonged to Isaac, Genesis 17:19; Genesis 17:21.

The divine will being thus made known to Abraham, he deferred not to comply with it, but dismissed Hagar and Ishmael early the very next morning. The provision which he gave them for their journey, was not such as might have been expected from a person of his opulence; but we can have no doubt but that he acted in this by the divine direction, and that the mode of their dismissal, as well as their dismissal itself—was intended for their humiliation and punishment, and probably too for the showing unto us, that the natural man has no claim upon God for even the most common blessings of his providence. That Hagar and Ishmael were reduced to straits, was owing to their having “wandered” out of their way in the wilderness of Beersheba; had they prosecuted their journey in the direct path to Egypt, where Hagar’s friends were, we take for granted that they would have found their provision adequate to their support.

Hitherto we have seen nothing but a domestic occurrence; we must next contemplate,

II. The mystery contained in it—

Here, as in multitudes of other passages, we are entirely indebted to the New-Testament writers for the insight which we have into the meaning of the Old Testament. Here also we see the advantage that is to be derived from the study of the Old-Testament history; since in very many instances the incidents that are recorded, are not mere memoirs of what has passed, but types and shadows of better and more important things. This family quarrel was designed to instruct the whole world; and to show us,

1. That the children of promise would always be objects of hatred and contempt to the natural man—

We should not have ventured to deduce such a position as this from an altercation that took place between two children so many hundred years ago, if an inspired Apostle had not put this very construction upon it. But the disagreements of Cain and Abel, and of Ishmael and Isaac, are recorded on purpose to show us what is in the heart of man. The principles upon which they acted are common to the whole human race; and will operate in a similar manner whenever circumstances arise to call them forth into action.

On this ground we might have formed a reasonable conjecture, that every one who resembled Ishmael, would be hostile to those who resembled Isaac. But the Scriptures supersede all conjecture about the matter; for they affirm, in reference to this very history, that “as then he who was born after the flesh, persecuted him that was born after the Spirit, even so it is now, Galatians 4:29.”

Indeed the very same things are grounds of offence to the carnal man in this day, as were in the days of Ishmael. He cannot endure that any people should be marked by God as his favored and peculiar people. Our blessed Lord says, “Because you are not of the world, but I have chosen you out of the world, therefore the world hates you, John 15:19.” The very name of “saints” and “elect” is as offensive to the world, as that of Isaac was to Ishmael, because it imports a preference in the Father’s estimation of them.

Some indeed will say, that there is no persecution in this day; but Paul expressly calls Ishmael’s conduct towards Isaac, “persecution;” and let it be remembered, that to be mocked and despised by our relations and friends is as bitter persecution, and as difficult to bear, as almost any other injury that men can inflict. The Apostle thought so when he numbered “mockings and scourgings with bonds and imprisonment, Hebrews 11:36.”

And if those who profess religion are not imprisoned and put to death for their adherence to Christ, I am sure that they are mocked and derided as much as in any age; and that, in this sense at least, “all who will live godly in Christ Jesus must suffer persecution! 2 Timothy 3:12.”

2. That the children of promise alone are members of the true church—

Paul explains this whole history as an allegory in Galatians 3:24-28. He tells us that Hagar, the bond-woman, typified the Mosaic covenant entered into at Mount Sinai, which brought forth children in a state of bondage; but Sarah, the free woman, typified the Christian covenant, which brings forth children in a state of liberty. The natural seed of Hagar represents all who are born after the flesh; the spiritual seed of Sarah, that is, the child of promise, represents those who are born after the Spirit.

Hence it appears that we must be children of promise, in order to belong to the church of Christ. We must have embraced the promise of life which is in Christ Jesus. We must, “by means of the promises, have been made partakers of a divine nature, 2 Peter 1:4;” and been led by them to “purify ourselves from all filthiness both of flesh and spirit, 2 Corinthians 7:1.” These things are the inseparable attendants of a spiritual birth; and are therefore necessary to make us real members of the church of Christ.

The mere circumstance of being descended from Christian parents, or having received the seal of the Christian covenant (infant baptism), or making a profession of the Christian faith—will not constitute us Christians. Paul, in reference to this very history, makes this distinction, and leaves no doubt respecting the truth or importance of it, “It is not as though God’s word had failed. For not all who are descended from Israel are Israel. Nor because they are his descendants are they all Abraham’s children. On the contrary, “It is through Isaac that your offspring will be reckoned.” In other words, it is not the natural children who are God’s children, but it is the children of the promise who are regarded as Abraham’s offspring, Romans 9:6-8.”

3. That the children of promise alone shall finally possess their Father’s inheritance—

Whether there was an undue mixture of anger in Sarah’s spirit, or not, we are sure that, as far as respected the words that she uttered, she spoke by a divine impulse; for Paul, quoting her words, says, “What says the Scripture? Cast out the bond-woman and her son; for the son of the bond-woman shall not be heir with the son of the free woman, Galatians 4:30.” And this he declares to be a general sentence; a sentence of expulsion passed on all who remain under the covenant of works, and an exclusive grant of Heaven and happiness to the children of promise.

It is not the persecuting son only, but the bond-woman herself, the mother, the whole Jewish Church, the collective body of natural and unconverted men, wherever they are—all must be “cast out;” no regard will be shown either to their privileges or professions; if they live and die in their natural state, they can have no part or lot with the children of God! Those alone who in this world rested on the promises as the one ground of their hope and joy, shall experience their accomplishment in the world to come. Doubtless, if we may so speak, it will be grievous to our heavenly Father to disinherit so many of his professed children; for he swears that “he has no pleasure in the death of a sinner, but rather that he turn from his wickedness and live;” but still his decree is gone forth, and cannot be reversed; we must be living members of Christ’s church below, before we can inherit his kingdom above.

From this subject we may gather some hints:

1. For the regulating of the conduct of earthly parents—

It can scarcely be expected in this state of imperfection, but that disagreements will arise between some individuals of a large family. The imperiousness of a master or mistress, the petulance or idleness of a servant; the severity of a parent, or the forwardness of a child; the lack of brotherly kindness in children towards each other; and especially the jealousies which exist, where either the husband or wife is called to exercise authority over the children of the other by a former marriage; any of these things, I say, may soon produce dissatisfaction, and turn our “laughter” into an occasion of sorrow. Nor is this ever more likely to arise, than when a husband and his wife differ in their judgment respecting the mode of raising their children.

But in all cases, it is desirable to avoid precipitancy and passion. Authority must be maintained by those whose right it is to govern; and when occasion calls for it, correction must be administered. It should always be grievous to us to proceed to extremities; nor should we ever exercise very severe discipline without having first spread the case before God, and implored his direction and blessing.

There is an excessive lenity which is as injurious in its effects as the contrary extreme. We should inquire at all times, “What says the Scripture?” And, when we have once ascertained the will of God, we should neither come short of it through a foolish fondness, nor exceed it through vehement irritation. There is one thing which above all should be checked with a strong hand; I mean, profaneness. Parents in general are too strongly impressed with things which relate to themselves, and too little affected with what relates to God. But a scoffing at religion, or impiety of any kind, ought to be an object of our heaviest displeasure. And though nothing but the most incorrigible impiety can warrant us to proceed to such extremities as those which were enjoined in the instance before us—yet we do not hesitate to say, that an incurable member should rather suffer amputation, than that all the other members should be incessantly tormented, and the life itself endangered, by its union with the body.

Nevertheless we say again, No chastisement should ever be given “for our pleasure,” that is, for the gratification of our anger, but solely “for the profit” of the individual chastised, and the benefit of all connected with him.

2. For the perpetuating of the regards of our heavenly Father—

Thanks be to God, we materially differ from Ishmael and Isaac in this, that whereas Ishmael could not become a child of promise, we may. For the Scripture says, “If you are Christ’s, then are you Abraham’s seed, and heirs according to the promise! Galatians 3:29.” Moreover, if we are indeed Christ’s, then shall we never be disinherited; for “he hates putting away, Malachi 2:16;” nor will he allow any to “pluck us out of his hands, John 10:28-29,” or to “separate us from his love, Romans 8:35-39.” If we offend—then he will chastise with suitable severity; but he will not cast off his people, Psalm 89:30-35. Whom he loves, he loves to the end, John 13:1.

Behold then the way of securing to yourselves the heavenly inheritance; lay hold on the promises, especially “the promise of life which is in Christ Jesus, 2 Timothy 1:1.” Rely on the promises; plead them at a throne of grace; take them as your portion and your heritage; seek to experience their renovating, cleansing efficacy. Be not satisfied with any outward privileges or professions; but “live the life which you now live in the flesh, entirely by faith in the Son of God, as having loved you, and given himself for you! Galatians 2:20.” Thus, though “once you were aliens, and strangers from the covenants of promise, you shall become fellow-citizens with the saints, and of the household of God! Ephesians 2:19,” and shall “inherit the kingdom prepared for you from the foundation of the world! Matthew 24:34.”

Charles Simeon (1759-1836)

Genesis 20:9

“Then Abimelech called Abraham in and said: What have you done to us? How have I wronged you that you have brought such great guilt upon me and my kingdom? You have done things to me that should not be done.”

We admire the fidelity of Scripture history. There is not a saint, however eminent, but his faults are reported as faithfully as his virtues. And we are constrained to acknowledge, that the best of men, when they come into temptation, are weak and fallible as others, if they be not supported from above. We are habituated to behold Abraham as a burning and shining light; but now we are called to view him under an eclipse. We see the father of the faithful drawing upon himself a just rebuke, and that too, not for some slight defect in his obedience, but for a great and heinous transgression! It will afford us a beneficial lesson to consider,

I. The offence which Abraham committed—

He was guilty of dissimulation in calling Sarah his sister, when she was in reality his wife. It is true, she was also his sister, in the same sense that Lot was his brother; she was his niece, the daughter of Haran, who was his brother by the father’s side. But was there nothing wrong in this concealment? We do not hesitate to declare, that it was a very grievous sin! Consider,

1. The principle from which it sprang—

Abraham had been called out from his country to sojourn in a strange land; and, depending upon God for direction and support, “he went forth, not knowing where he was going.” For the space of twenty-five years he had experienced the faithfulness and loving-kindness of his God. And he had recently received the most express promises that he would have a son by Sarah, who would be the progenitor of the Messiah. Yet behold, when he comes to Gerar, a city of the Philistines, he is afraid that the people will kill him, in order to gain possession of his wife, who, though ninety years of age, still retained a considerable measure of her former beauty. In order to secure himself, he has recourse to this expedient of denying his wife. But was not God still able to protect him? Or could the Philistines touch a hair of his head without God’s permission? In what had God failed him, that now at this time he should begin to doubt his faithfulness or power? It was the limiting of these perfections that in after ages brought down upon the whole nation of Israel the heaviest judgments, Psalm 78:20-22; Psalm 78:40-42; and it could not but greatly aggravate the offence of Abraham in the present instance.

2. Its natural and necessary tendency—

We shudder while we contemplate the tendency of this shameful expedient. It was calculated to ensnare the people among whom he sojourned; while it exposed the virtue of Sarah to the extreme hazard. Had she been acknowledged for Abraham’s wife, everyone would have known the unlawfulness of entertaining a desire after her, and would have abstained from showing her any undue attention, or from cherishing in his bosom an inclination towards her. But when she passed for an unmarried woman, every one was at liberty to insinuate himself into her affections, and to seek to the uttermost an honorable connection with her. The outcome indeed shows what might reasonably have been expected from such a plot. What other catastrophe could well be looked for? Terrible as it might have proved, both to her and to Abimelech, it was no other than the natural consequence of the deceit which was practiced.

But what was its aspect and tendency with respect to the Messiah? We tremble to relate. Surely the whole human race combined could not have devised or executed anything more injurious to his honor. It was but just before, perhaps a week or two, that God had promised to Abraham, that within the year he would have a son by Sarah. Suppose then that matters had proceeded according to Abimelech’s intention, and that God had not miraculously interposed to prevent the execution of his purpose—it would have remained a doubt at this moment whether the promises were ever fulfilled to Abraham, and whether the Messiah did indeed descend from his loins. Consequently, the covenant made with Abraham, and all the promises made to him and his seed, would be left in an awful uncertainty. If it would have been criminal in Abraham and Sarah to concert such a plan under any circumstances whatever, how much more criminal was it to do so under the peculiar circumstances in which they then were!

3. Its having been before practiced by him, and reproved—

Had the Philistines come suddenly upon Abraham, and threatened to put him to death for his wife’s sake, we should the less have wondered that they were prevailed upon to conceal their relation to each other. But he had committed this same offence many years before; and had thereby ensnared Pharaoh king of Egypt; nor was he then delivered without a divine interposition, and a just rebuke from the injured monarch, Genesis 12:12-20. Surely he ought to have profited by past experience; he should have been sensible of the evil of such a proceeding; and, having been once rescued, as it were by a miracle, he should never have subjected himself again to such danger, reproach, and infamy. The repetition of so heinous a crime, after such a warning and such a deliverance, increased its malignity a hundred-fold.

If we consider the offence of Abraham in this complicated view, we shall not wonder at,

II. The rebuke given him on account of it—

Abimelech admonished by God in a dream to restore Abraham his wife, sent for him, and reproved him for the imposition he had practiced. In this rebuke we observe,

1. Much that was disgraceful to Abraham—

It was no little disgrace that Abraham, a saint, a prophet of the most high God—would be reproved at all by a heathen; but, when we reflect how much occasion he had given for the reproof, it was disgraceful indeed.

The uncharitableness which he had manifested was very dishonorable to his character. He had indeed just heard of the horrible impiety of Sodom; and he concluded perhaps, that if a whole city so virulently assaulted Lot for the purpose of gratifying their diabolical inclinations with the men that were his guests, much more would some individual be found in Gerar to destroy him, for the purpose of gaining access to a woman that was so renowned for her beauty. Glad should we be to offer this excuse for him; but he had before acted in the same manner without any such considerations to influence his conduct; and therefore we cannot lay any material stress on this recent occurrence.

But supposing he had been actuated by such reflections, what right had he to judge so harshly of a people whom he did not know? Abimelech justly asked him, “What did you see that you have done this thing?” He had no other grounds than mere surmise, “I thought, Surely the fear of God is not in this place.” But why should he think so? Could not that God who had brought him out from an idolatrous country, and preserved Lot and Melchizedek in the midst of the most abandoned people, have some “hidden ones” in Gerar also? Or, supposing that there were none who truly feared God, must they therefore be so impious as to murder him in order to possess his wife? It is a fact, that many who are not truly religious, have as high a sense of honor, and as great an abhorrence of atrocious crimes, as any converted man can feel; and therefore the reproach which he so unjustifiably cast on them, returned deservedly upon his own head.

In what a disgraceful manner too, was his wife restored to his hands! How must he blush to be told that he who should have been her protector, had been her tempter; that, in fact, he had put a price upon her virtue; and that, instead of being willing, as he ought to have been, to die in her defense—he had sacrificed her honor to his own groundless fears. It must not be forgotten, that Sarah was actually given up to Abimelech, and that Abraham had forborne to claim her; so that he was answerable, not only for the consequences that did ensue, but for those also which. according to the common course of things, were to be expected.

Further, in what light must he appear to himself and all around him, when he was informed, that he had brought on Abimelech and all his household some very severe judgments, and had actually exposed them all to instantaneous death! What Abimelech had done, “he had done in the integrity of his heart;” and if he and all his family had died for it, Abraham would have been the sole author of their ruin.

We need add no more to the humiliating picture that has been exhibited. Methinks we see Abraham before our eyes ashamed to lift up his head, and with deepest penitence accepting the punishment of his iniquity.

2. Much that was honorable to Abimelech—

If we were to judge from this portion of sacred history, we would be ready to think that Abraham had been the heathen, and Abimelech the prophet of the Lord. In the reproof this offended king administered, he was a most eminent pattern of moderation, of equity, and of virtue. Considering what injury he had sustained, it is truly wonderful that he should express himself with such mildness and composure. The occasion would almost have justified the bitterest reproaches; and it might well be expected that Abimelech would cast reflections on Abraham’s religion; condemning that as worthless, or him as hypocritical. But not one reproachful word escaped his lips. The only word that has at all that aspect, is the gentle sarcasm in his address to Sarah, “I have given your brother a thousand pieces of silver;” admonishing her thereby no more to call him by that deceitful name.

On restoring Sarah to her husband, he endeavored to make all possible reparation for the evil which he had unwittingly committed. He loaded Abraham with presents, and permitted him to dwell in any part of his dominions; and gave him a thousand pieces of silver to purchase veils for Sarah and her attendants, that they might no longer tempt his subjects by their beauty.

Finally, we cannot but admire the utter abhorrence which this heathen prince expressed of a sin, which is too lightly regarded by the generality of those who call themselves Christians! It is observable that he never once complained of the punishment which he and his family had suffered, nor of the danger to which they had been exposed, but only of their seduction into sin. He considered this as the greatest injury that could have been done to him; and inquired what he had done to provoke Abraham to the commission of it, “How have I offended you, that you have brought on me and my kingdom a great sin!” Surely a more striking refutation of Abraham’s opinions concerning him it was not in the power of language to express.

On this subject we would found “a word of exhortation”—

1. Shun every species of equivocation and deception—

They are rarely to be found who will under all circumstances rigidly adhere to truth. Many who would not choose to utter a direct and palpable falsehood, will yet put such a color upon things as to convey an idea quite contrary to truth. To magnify another’s faults or to extenuate their own, to raise or depreciate the value of some commodity, to avoid persecution or obtain applause—are temptations which forcibly operate to produce either exaggeration or concealment.

In disagreements especially, no person can be fully credited in his own statement. But this is dishonorable to religion. There is scarcely anything that affords a greater triumph to the enemies of religion, than to find instances of disingenuousness in those who profess it. And it requires constant watchfulness and self-command to speak the truth at all times. O let us beg of God to “put truth in our inward parts;” and let none of us think it beneath him to use that humiliating prayer of David, “Remove from me the way of lying! Psalm 119:29.”

2. Guard against relapses into sin—

We may have repented of a sin, and for a long time forsaken it, and yet be in danger of falling into it again. Indeed our besetting sin, however repented of, will generally continue our besetting sin; and the power of divine grace will appear, not so much in taking away all temptation to it, as in enabling us to withstand and vanquish the temptation. The Spirit of God may form the contrary grace in our hearts, and even cause us to exercise it in a very eminent degree; but still we are never beyond the reach and influence of temptation. If we had all the strength of Abraham’s faith—we might fall, like him, through cowardice and unbelief.

Let us then watch in all things, but especially in those things wherein we have once been overcome; and let our previous falls be constant monitors before our eyes, to show us our weakness, and to stimulate us to prayer.

More particularly, if we imagine that we have so forsaken our sin as to be in no danger of committing it again, let us beware, “let him that thinks he stands, take heed lest he fall.”

3. Be thankful to God for his protecting and preserving grace—

If God had taken no better care of us than we have done of ourselves, how many times would we have dishonored our holy profession! Who that knows anything of his own heart, is not conscious, that he has at some times tampered with sin; and laid such snares for his own feet, that nothing but God’s gracious and unlooked-for interference has preserved him?

While we were in our unconverted state, “God has withheld us” on many occasions, as he did Abimelech, “from sinning against him.” And since God has been pleased to call us by his grace, we have frequently been rescued by his providence from dangers, to which the folly and depravity of our own hearts have exposed us.

Let us then magnify the grace of God; and, if we are enabled to maintain a holy and consistent conduct, let us say with David, “Hold me up, and I shall be safe: and I will have respect unto your statutes continually! Psalm 119:117.”

4. Strive to the uttermost to cancel the effects of your transgressions—

Abraham by his prevarication had brought distress on Abimelech and all his household. But when he was humbled for his transgression, he prayed to God to remove his judgments from the people whom he had so seduced. By this means, as far as in him lay, he counteracted the evil that he had done. It is but seldom that we can cancel in any degree the evil that we have committed; but, if any way whatever present itself to us, we should embrace it gladly, and pursue it eagerly.

At all events, the measure adopted by Abraham is open to us all. We may pray for those whom we have injured. We may beg of God to obliterate from their minds any bad impression, which either by our words or actions we have made upon them. And, if we find in them a kind forgiving spirit, we should so much the more redouble our exertions, to obtain for them the blessings of salvation, which will infinitely overbalance any evils which they may have suffered through our means.

Charles Simeon (1759-1836)