Now we are invited by the Apostle, in his epistle to the Galatians, to behold in these two children, "the two covenants," the one gendering to bondage, the other to liberty; and further, to behold in them samples of the fleshly and spiritual seed of Abraham, the former, "born after the flesh," the latter, "born after the Spirit." Nor can anything be more marked than the line of demarcation between, not only the two covenants, but the two seeds. They are totally distinct the one from the other, and can never, by any operation, be brought to coalesce. Abraham was made to feel, and that painfully, this fact. "Cast out this bondwoman and her son; for the son of this bondwoman shall not be heir with my son, even with Isaac" (Chap. xxi. 10). Here the natural result shows itself. The two elements could not mingle. As well might the north and the south winds be expected to blow in all their strength without exciting a convulsion in the elements.
But it was most painful work to Abraham to be obliged thus to thrust forth his son. "The thing was very grievous in Abraham's sight because of his son;" but it mattered not, he must be put out, for the son of a bondwoman could never inherit the promises made only to the spiritual seed. If Ishmael were to have been retained, it would have been an open allowance of the claims of the flesh. Abraham would have found something "as pertaining to the flesh" and would thus have had "whereof to glory." But no—all God's promises are to be made good to those who, like Isaac, are the children of promise, born after the Spirit, "not of blood, not of the will of the flesh, nor of the will of man, but of God" (John i. 13). Ishmael was manifestly born "of the will of the flesh, and of the will of man," and "flesh and blood cannot inherit the kingdom of God." The flesh must therefore be set aside and kept under, no matter how "grievous" it may be to our hearts. The Christian will often find it grievous enough to keep down the old principle which ever lusts against the new, but the Lord gives spiritual power for the struggle so that "we are more than conquerors through Him that loves us."
But I must again remind the reader that it is not my present purpose to pursue the doctrinal matter involved in this instructive history[6]; were I to do so it would carry me far beyond the limits I have prescribed for myself in this little paper, the design of which is, as before observed, simply to direct attention to a few leading principles put forward in the narrative. I will therefore pass on to the next chapter which is the last of the section laid out for consideration.
CHAPTER XXII.
The circumstances through which Abraham passed in chapters twenty and twenty-one were most important indeed. An evil which had long been harbored in his heart had been put away; the bondwoman and her son, who had so long retained quiet possession of his house, were cast out, and he now stands forth as "a vessel sanctified and meet for the master's use, prepared unto every good work."
"And it came to pass after these things, that God did tempt (or try) Abraham." Here Abraham is at once introduced into a place of real dignity and honor. When God tries an individual it is a certain evidence of His confidence in him. We never read that "God did tempt Lot"—no, the goods of Sodom furnished a sufficiently strong temptation for Lot. The enemy laid a snare for him in the well-watered plains of Sodom which he seemed but too prone to fall into. Not so with Abraham. He lived more in the presence of God, and was, therefore, less susceptible of the influence of that which had ensnared his erring brother.
Now, the test to which God submits Abraham—the furnace in which He tries him, marks at once a pure and genuine metal. Had Abraham's faith not been of the purest and most genuine character, he would assuredly have winced under the fiery ordeal through which we behold him passing in this beautiful chapter. When God promised Abraham a son, he believed the promise "and it was counted unto him for righteousness." "He staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God." But then, having received this son, having realized the truth of the promise, was there not a danger that he would rest in the gift instead of in the Giver? Was there not a danger that he would lean upon Isaac, in thinking upon the future seed and future inheritance, rather than upon God Himself who had promised him the seed? Surely there was, and God knew that, and therefore tries His servant in a way, more than anything, calculated to put him to the test as to the object on which his soul was resting. The grand inquiry put to Abraham's heart, in this wondrous transaction, was, "are you still walking before the Almighty God, the quickener of the dead?" God desired to know whether he could apprehend in Him the One who was as able to raise up children from the ashes of his sacrificed son as from the dead womb of Sarah. In other words, God desired to prove that Abraham's faith reached forth, as some one has observed, TO RESURRECTION, for if it stopped short of this, he never would have responded to the startling command, "Take now, thy son, thine only son Isaac whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of" (Chap. xxii. 2.) But Abraham "staggered not." He at once responds to the call. God had asked for Isaac, and Isaac must be given, and that too without a breath of murmur. He could give up anything or everything so long as his eye rested upon "the Almighty God." And mark the point of view in which Abraham puts this journey of his to Mount Moriah, "I and the lad will go yonder and worship." Yes, it was an act of worship, for he was about to lay upon the altar of the Quickener of the dead the one in whom all God's promises centred. It was an act of worship—most elevated worship, for he was about to prove, in the sight of heaven and hell, that no other object filled his soul but the Almighty God. Hence, what calmness! what self-possession! what pure devotion! what elevation of mind! what self-renunciation! He never falters throughout the scene. He saddles the ass, prepares the wood, and sets off to Mount Moriah, without giving expression to one anxious thought, although, as far as human eye could see, he was about to lose the object of his heart's most tender affection, yea, the one upon whom the future interests of his house, to all appearance, depended.
Abraham, however, showed most fully that his heart had found a nearer and dearer object than Isaac, dear as he was; he showed also that his faith was resting upon another object altogether, with reference to the future interests of his seed, and that he was as simply resting upon the promise of Almighty God after the birth of Isaac as before it.
Behold, then, this man of faith as he ascends the mount, taking with him his "well-beloved!" What a scene of breathless interest![7] How must the angelic hosts have watched this illustrious father from stage to stage of his wondrous journey, until at last they beheld his hand stretched forth for the knife to slay his son—that son for which he had so long and ardently wished, and for which he had so steadily trusted God. Then again, what an opportunity for Satan to ply his fiery darts! What abundant room for such suggestions as the following, viz., "What will become of the promises of God with regard to the seed and the inheritance, if you thus sacrifice your only son? Beware that you are not led astray by some false revelation; or, if it be true that God has said so and so, doth not God know that, in the day you sacrifice your son, all your hopes will be blasted? Further, think of Sarah; what will she do if she lose Isaac, after having induced you to expel from your house Ishmael?" All these suggestions, and many beside, the enemy might bring to bear upon the heart of Abraham. Nor would Abraham himself have been beyond the region of those thoughts and reasonings which, at such a time, would not fail to arise within him. What then was his answer to all such dark suggestions? RESURRECTION! "By faith Abraham, when he was tried, offered up Isaac; and he that had received the promises offered up his only begotten son, of whom it was said, that in Isaac shall thy seed be called: accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure" (Heb. xi. 17-19).
Resurrection is God's mighty remedy for all the mischief and ruin introduced by Satan; when once we arrive at this point, we have done with the power of Satan, the last exercise of which is seen in death. Satan cannot touch the life that has been received in resurrection, for the last exercise of his power is seen in the grave of Christ; beyond that he can do nothing. Hence the security of the Church's place; her "life is hidden with Christ in God." Blessed hiding place! May we rejoice in it more and more each day.