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An account of the

GENESIS.

temptation of Abraham. may learn that he who falsifies an oath or promise, made , regard the morals of the people should take heed not in the presence and name of God, thereby forfeits all to multiply. oaths in matters of commerce and terenue, right and title to the approbation and blessing of his if they even use them at all. Who can take the oaths Maker.

presented by the custom house or excise, and be guiltBut it is highly criminal to mako such appeals to less? I have seen a person kiss his pen or thumb nail God upon trivial occasions. Only the most solemn instead of the book, thinking that he avoided the cor. matters should be thus determined. Legislators who demnation thereby of the false oath he was then taking !

CHAPTER XXII. The faith and obedience of Abraham put to a most extraordinary test, 1. He is commanded to offer his beloved

son Isaac for a burnt-offering, 2. He prepares, with the utmost promptitude, to accomplish the will of God, 3-6. Affecting speech of Isaac, 7; and Abraham's answer, 8.. Having arrived at mount Moriah he prepares to sacrifice his son, 9, 10; and is prevented by an angel of the Lord, 11, 12. A ram is offered in the stead of Isaac, 13; and the place is named Jehovah-jireh, 14. The angel of the Lord calls to Abraham a second time, 15; and, in the most solemn manner, he is assured of innumerable blessings in the inultiplication and prosperity of his seed, 16-18, Abraham returns and dwells al Beer-sheba, 19; hears that his brother Nahor has eight children by his wife Milcah, 20; their names, 21–23; and four by

his concubine Reumah, 24. A: M: 2:22. AND it came to pass after these fonly son Isaac, whom thou lovest, A: M: cir: 2132. Jos. Ant. things, that God did tempt and get thee d into the land of

Abraham, and said unto him, Moriah ; and offer him there for a burnt-offerAbraham : and he said, Behold, here I am. ing, upon one of the mountains which I will 2 And he said, Take now thy son,

o thine tell thee of.

al Cor. x. 13; Heb. xi. 17; James i. 12; 1 Pet. i. 7.

Heb. Behold me. Heb xi. 17. __. 2 Chron. ii. 1.

NOTES ON CHAP. XXII.

had knowledge, thou wouldst probably not have suffered Verse 1. God did tempt Abraham] The original thyself to be circumcised. Then Isaac answered and here is very emphatic: 07738 78 703 diban1 veha- said, Behold, I am now thirty-six years old, and if the elohim nissah eth Abraham, “ And the Elohim he tried holy and blessed God should require all my members, this Abraham ;" God brought him into such circum- I would freely surrender them. These words were stances as exercised and discovered his faith, love, and immediately heard · before the Lord of the universe, obedience. Though the word tempt, from tenlo, sig- and in 1999 meimera daiya, the WORD of the nifies no more than to prove or try, yet as it is now LORD, did try Abraham.” I wish once for all to generally used to imply a solicitation to evil, in which remark, though the subject has been referred to before, way God never tempts any man, it would be well to that the Chaldee term 79'meimera, which we transavoid it here. The Septuagint used the word en elpage, late word, is taken personally in some hundreds of which signifies tried, pierced through; and Symma- places in the Targums. When the author, Jonathan, chus translates the Hebrew 703 nissah by Edo5atev, speaks of the Divine Being as doing or saying any God glorified Abraham, or rendered him illustrious, thing, he generally represents him as performing the supposing the word to be the same with DJ nas, which whole by his meimera, which he appears to consider, signifies to glister with light, whence oj nes, an en- not as a speech or word spoken, but as a person quite sign or banner displayed. Thus then, according to distinct from the Most High. St. John uses the word him, the words should be understood : “God put great Royoç in precisely the same sense with the Targumists, honour on Abraham by giving him this opportunity of chap. i. 1 ; see the notes there, and see before on showing to all successive ages the nature and efficacy chap. xxi. 22, and xv. 1. of an unshaken faith in the power, goodness, and truth Verse 2. Take now thy son] Bishop Warburton's of God.” The Targum of Jonathan ben Ueziel para observations on this passage are weighty and importphrases the place thus : “And it happened that Isaac ant. “ The order in which the words are placed in and Ishmael contended, and Ishmael said, I ought to the original gradually increases the sense, and raises. be

my father's heir, because I am his first-born ; but the passions higher and higher : Take now thy son, Isaac said, It is more proper that I should be my (rather, take I.beseech thee xj na,) thine only son whom father's heir, because I am the son of Sarah his wife, thou lovest, even Isaac. Jarchi imagines this minuteand thou art only the son of Hagar, my mother's slave. ness was to preclude any doubt in Abraham. · AbraThen Ishmael answered, I am more righteous than ham desired earnestly to be let into the mystery of thou, because I was circumcised when I was thirteen redemption ; and God, to instruct him in the infinite years of age, and if I had chosen, I could have pre- extent of the Divine goodness to mankind, who spared vented my circumcision ; but thou wert circumcised not his own Son, but delivered him up for us all, let when thou wert; but eight days old, and if thou hadst Abraham feel by experience what it was to lose a be.

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B. C. cir. 1872

Abraham travels to Mount Moriah, CHAP. XXII. and prepares to offer up Isaac. A. M. cir. 2132. 3 And Abraham rose up early | Abide ye here with the ass; and A. M. cir. 2132. B. C. cir. 1872.

in the morning, and saddled his I and the lad will go yonder ass, and took two of his young men with him, and worship, and come again to you. and Isaac his son, and clave the wood for the 6 And Abraham took the wood of the burnt. burnt-offering, and rose up, and went unto the offering, and f laid it upon Isaac his son ; and place of which God had told him.

he took the fire in his hand, and a knife : and 4 Then on the third day Abraham lifted up they went both of them together. his eyes, and saw the place afạf off.

:7 And Isaac spake unto Abraham his father, 5 And Abraham said unto his young men, and said, My father : and he said, 5 Here am

• Psa. cxix. 60; Eccles. ix. 10; Isa. xxvi. 3, 4; Luke xiv, 26; Isa. liii. 6; Matt. viii. 17; John xix. 17; 1 Pet. ii. 24. Heb. xi. 17-19.

8 Heb. Behold me.

loved son, the son born miraculously when Sarah was Exod. xv. 22 ; and three days' journey the ark of the past child-bearing, as Jesus was miraculously born of covenant went before them, to search ont a resting a virgin. The duration, too, of the action, ver. 4, place, Num. x. 33 ; by the third day the people were was the same as thạt between Christ's death and re- to be ready to receive God's law, Exod. xix. 11 ; and surrection, both which are designed to be represented after three days to pass over Jordan into Canaan, Josh. in it; and still farther not only the final archetypical fi. 14; the third day Esther put on the apparel of the sacrifice of the Son of God was figured in the com- kingdom, Esth. v. 1 ; on the third day Hezekiah, being mand to offer Isaac, but the intermediate typical sacri- recovered from his illness, went up to the house of the fice in the Mosaic economy was represented by the Lord, 2 Kings xx. 5; on the third day, the prophet permitted sacrifice of the 'ram offered up, ver. 13, said, God will raise us up and we shall live before instead of Isaac." See Dodd.

him, Hos. vi. 2 ; and on the third day, as well as on Only son] All that he had by Sarah his legal wife. the seventh, the unclean person was to purify himself,

The land of Moriah) . This is supposed to mean all Num. xix. 12 : with many other memorable things the mountains of Jerusalem, comprehending Mount which the Scripture speaks concerning the third day, Gihon or Calvary, the mount of Sion and of Acra. and 'not without mystery. See Gen. xl. 12, 13 ; xlii. As Mount Calvary is the highest ground to the west, 17,18; Jonah i. 17 ; Josh. ii. 16 ; unto which we may and the mount of the temple is the lowest of the add a Jew's testimony in Bereshith Rabba, in a commonnts, Mr. Mann'conjectures that it was upon this ment on this place : There are many THREE DAYS menmount Abraham offered up Isaac, which is well known tioned in the Holy Scripture, of which one is the to be the same mount on which our blessed Lord was resurrection of the Messiah.”—Ainsworth. crucified. · Beer-sheba, where Abraham dwelt, is about Saw the place afar off.] He knew the place by forty-two miles distant from Jerusalem, and it is not to seeing the cloud of glory smoking on the top of the be wondered at that Abraham, Isaac, the two servants, mountain. --Targum." and the ass laden with wood for the burnt offering, did Verse 5. Í and the lad will go and come again] not reach this place till the third day ; see ver. 1. How could_Abraham consistently with truth say this,

Verse 3. Two of his young men] Eliezer and when he knew he was going to make his son a burntIshmael, according to the Targum.

offering ? The apostle answers for him : By farth Clave the wood] Small wood, fig and palm, proper Abraham, when he was tried, offered up Isaac-a for a burnt-offering.–Tarġum.

counting that God was able to raise him up even from Verse 4. The third day] “As the number seven,”: the dead, from whence also he received him in a figure, says Mr. Ainsworth, “is of especial use in Scripture Héb. xi. 17,.19. “He knew that previously to the because of the Sabbath day, Gen. ï. 2, so THREE is a birth of Isaac both he and his wife, were dead to all mystical number because of Christ's rising from the the purposes of procreation ; that his birth was a kind dead the third day, Matt. xvii. 23 ; 1 Cor. xv. 4; as of life from the dead; that the promise of God was he was crucified the third'hour after 'noon, Mark xv. most positive, In Isaac shall thy seed be called, chap. 25: and Isaac, as he was a figure of Christ, in being xxi. 12 ; that this promise could not fail; that it was the only son of his father, and not spared but offered his duty to obey the command of his Maker; and that for a sacrifice, Rom. viii. 32, so in sundry particulars it was as easy for God to restore him to life after he he resembled our Lord : the third day Isaac 'was to had been a burnt-offering, as it was for him to give him be offered up, so it was the third day in which Christ life in the beginning. Therefore he went fully puralso was to be perfected, Luke xiii. 32; Isaac carried posed to offer his son, and yet confidently expecting to the wood for the burnt-offering, ver. 6, so Christ have him restored to life again. We will go yonder carried the tree whereon he died, John xix. 17; the and worshipperform a solemn act of devotion which binding of Isaac, ver. 9, was also typical, so Christ God requires, and come again to you. was bound, Matt. xxvii. 2.

Verse 6. Took the wood--and laid it upon Isaac] “In the following remarkable cases this number Probably the mountain-top to which they were going also oceurs. Moses desired to go three days' journey was too difficult to be ascended by the ass ; ' therefore in the wilderness to sacrifice, Exod. v. 3; and they either the father or the son "must carry the wood, and travelled three days in it before they found water, lit was most becoming in the latter.

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Isaac bound and laid on the altar.

GENESIS.

Abraham directed to spare him.

A. M. cir. 2132. I, my son.

And he said; Be- 10 And Abraham stretched A. M. cir: 2132. B. C. cir. 1872.

B. C. cir. 1872. hold the fire and the wood : but forth his hand, and took the knife where is the h lamb for a burnt-offering ? to slay his son.

8 And Abraham said, My son, God will 11 And the angel of the LORD called unto provide himself a lamb i for a burnt-offering : him out of heaven, and said, Abraham, Abra-. so they went both of them together.

ham! and he said, Here an I. 9 And they came to the place which God 12 And he said, 'Lay not thine hand upon had told him of; and Abraham built an altar the lad, neither do thou any thing unto him: there, and laid the wood in order, and bound for. m now I know that thou fearest God, seeIsaac his son, and k laid him on the altar upon ing thou hast not withheld thy son,

thine only the wood.

son, from me.

bOr, kid.

i John i. 29, 36; Rev. v. 6, 12; xiii. 8.

xi. 17; James ii. 21.

* Heb. 11 Sam. xv. 22; Mic. vi. 7, 8. Chap. xxvi. 5; Rom. viii.

32; James ii. 22; 1 John iv. 9, 10.

Verse 7. Behold the fire and the wood: but where Allowing him to be only twenty-five, he might have is the lumb] Nothing can be conceived more tender, easily resisted; for can it be supposed that an old man affectionate, and affecting, than the question of the son of at least one hundred and twenty-five years of age and the reply of the father on this occasion. A para- could have bound, without his consent, a young man in phrase would spoil it; nothing can be added without the very prime and vigour of life? 'In this case we injuring those expressions of affectionate submission on cannot say that the superior strength of the father prethe one hand, and dignified tenderness and simplicity vailed, but the piety, filial affection, and obedience of on the other.

the son yielded. All this was most illustriously typical Verse 8. My son, God will provide himself a lamb] of Christ. :In both cases the father himself offers up Here we find the same obedient unshaken faith for his only-begotten, son, and the father himself binds him which this pattern of practical piety was ever remark- on the wood or to the cross; in neither case is the son able. But we must not suppose that this was the lan- forced to yield, but yields of his own accord; in neither guage merely of faith and obedience; the patriarch case is the life taken away by the hand of violence ; spoke prophetically, and referred to that Lamb of God Isaac yields himself to the knife, Jesus lays down his which HE had provided for himself, who in the ful life for the sheep. ness of time should take away the sin of the world, Verse 11. The angel of the Lord] The very person and of whom Isaac was a most expressive type. All who was represented by this offering; the Lord Jesus, the other lambs which had been offered from the foun- who calls himself Jehovah, ver. 16, and on his own dation of the world had been such as men chose and authority renews the promises of the covenant. HE MEN offered ; but this was the Lamb which GOD had was ever the great Mediator between God and man. provided-emphatically, THE LAMB of God.

See this point proved, chap. xv. 7. Verse 9. And bound Isaac his son] If the patri- Verse 12. Lay not thine hand upon the lad] As arch had not been upheld by the conviction that he was Isaac was to be the representative of Jesus Christ's doing the will of God, and had he not felt the most real sacrifice, it was sufficient for this purpose that in perfect confidence that his son should be restored even his own will, and the will of his father, the purpose of from the dead, what agony must his heart have felt at the immolation was complete. Isaac was now fully, every step of the journey, and through all the circum- offered both by his father and by himself. The father stances of this extraordinary business? What must yields up the son, the son gives up his life ; on both his affectionate heart have felt at the questions asked sides, as far as will and purpose could go, the sacrifice by his innocent and amniable sop? What must he have was complete. God simply spares the father the torsuffered while building the altar, laying on the wood, ture of putting the knife to his son's throat. Now was binding his lovely son, placing him on the wood, taking the time when it might properly be said, “Sacrifice, the knife, and stretching out his hand to slay the child and offering, and burnt-offering, and sacrifice for sin of his hopes ? Every view we take of the subject thou wouldest not, neither hadst pleasure in them : then interests the heart, and exalts the character of this said the Angel of the Covenant, Lo! I come to do thy father of the faithful. But has the character of Isaac will, O God.” Lay not thy hand upon the lad ; an irbeen duly considered ? Is not the consideration of his rational creature will serve for the purpose of a repreexcellence lost in the supposition that he was too young sentative sacrifice, from this till the fulness of time. to enter particularly into a sense of his danger, and too But without this most expressive representation of the feeble to have made any resistance, had he been un- father offering his beloved, only-begolten son, what rewilling to submit ? Josephus supposes that Isaac was ference can such sacrifices be considered to have to the now. twenty-five, (see the chronology on ver. 1 ;) some great event of the incarnation and crucifixion of Christ? rabbins that he was thirty-six; but it is more probable Abraham, the most dignified, the most immaculate of that he was now about thirty-three, the age at which all the patriarchs ; Isaac, the true pattern of piety to his great Antitype was offered up; and on this medium God and filial obedience, may well represent God the I have ventured to construct the chronology, of which Father so loving the world as to give his only-begotten I think it necessary to give this notice to the reader, Son, Jesus Christ; to die for the sin of man. But

A. M. cir. 2132. B. C. cir. 1872.

Abraham offers a ram.

CHAP. XXII. God renews his promise to him. 13 And Abraham lifted up his stars of the heaven, 9 and as the A. M. cir

. 2132

B. C. cir. 1872 eyes, and looked, and behold, sand, which is upon the seabehind him a ram caught in a-thicket by his shore ;' and thy seed shall possess the gate horns; and Abraham went and took the ram, of his enemies; and offered him up for a burnt-offering in the 18 u 'And in thy seed shall all the nations of stead of his son.

the earth be blessed; because thou hast 14 And Abraham called the name of that obeyed my voice. place - Jehovah-jireh : as it is said to this day, 19. So Abraham returned unto his young In the mount of the LORD it shall be seen. men, and they rose up, and went together to

15 And the angel of the Lord called unto w Beer-sheba; and Abraham dwelt at BeerAbraham out of heaven the second time, sheba.

16 And said, By myself have I sworn, 20 And it came to pass after A. M. cir. 2142, saith the Lord, for because thou hast done these · things, that it was told this thing, and hast not withheld thy son, thine Abraham, saying, Behold, Milcah, she hath only son;

also borne children unto thy brother Nahor; 17 That in. blessing I will bless thee, and 21 y Huž his first-born, and Buz his brother, in multiplying I will multiply thy seed Pas the and Kemuel the father 2 of Aram;

B. C. cir. 1862.

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the grand circumstances necessary to prefigure these that the person who was called the angel of the Lord important points could not be exhibited through the is here called Jehovah; see on ver. 2. An oath or an means of any or of the whole brute creation. The appeal to God is, among men, an end to strife ; as God whole sacrificial system of the Mosaic economy had a could swear by no greater, he sware by himself : being retrospective and prospective view, referring from the willing more abundantly, says the apostle, to show unto sacrifice of Isaac to the sacrifice of Christ; in the the heirs of promise the immutability of his counsel, he first the dawning of the Sun of righteousness was confirmed it by an oath, that by two immutable things, seen ; in the latter, his meridian splendour and glory, (his PROMISE and his garu,) in which it was impossible Taken in this light (and this is the only light in which for God to lie, we might have a strong consolation, who it should be viewed) Abraham offering his son Isaac is have fled for refuge to lay hold-on the hope set before one of the most important facts and most instructive us. See Heb. vi. 13-18. histories in the whole Old Testament. See farther Verse 17, Shall possess the gate of his enemies] on this subject, chap. xxiii. 2.

Instead of gate the Septuagint have toets, cities; but Verse 14. Jehovah-jireh] 7x77717 Yehovah-yireh, as there is a very near resemblance between Todels, literally interpreted in the margin, The Lord will see ; cities, and avaas, gates, the latter might have been the that is, God will take care that every thing shall be original reading in the Septuagint, though none of the done that is necessary for the comfort and support of MSS. now acknowledge it. By the gates may be them who trust in him : hence the words are usually meant all the strength, whether troops, counsels, or for translated, The Lord will provide ; so our translators, tified cities of their enemies. So Matt. xvi. 18: On ver. 8, nxt dinhee Elohim yireh, God will provide ; this rock I will build my Chúrch, and the gates of hell because his eye ever affects his hearl, and the wants shall not prevail against it—the counsels, stratagems, he sees his hand is ever ready to supply. But all this and powers of darkness shall not be able to prevail seems to have been done under a Divine impulse, and against or overthrow the true Church of Christ.; and the words to have been spoken prophetically ; hence possibly our Lord had this promise to Abraham and his Houbigant and some others render the words thus : spiritual posterity in view, when he spoke these words. Dominus videbitur, the Lord shall be seen ; and this Verse 18. And in thy seed, fc.) We have the autranslation the following clause seems to require, As it thority of St. Paul, Gal. iii. 8, 16, 18, to restrain this is said to this day, ixt 17107: behar Yehovah ye- to our blessed Lord, who was THE SEED through whom raeh, on THIS MOUNT THE LORD SHALL BE SEEN. From alone all God's blessings of providence, mercy, grace, this it appears that the sacrifice offered by Abraham and glory, should be conveyed to the nations of the earth. was understood to be a representative one, and a tra- Verse 20. Behold, Milcah, she hath also borne childition was kept up that Jehovah should be seen in a dren unto thy brother) This short history seems introsacrificial way on this mount. And this renders the duced solely for the purpose of preparing the reader opinion stated on ver. 1 more than probable, viz., that for the transactions related chap. xxiv., and to show Abraham offered Isaac on that very mountain on which, that the providence of God was preparing, in one of in the fulness of time, Jesus - suffered. See Bishop the branches of the family of Abraham, a suitable spouse Warburton.

for his son Isaac. Verse 16. By myself have I sworn] So we find! Verse 21. Huz] He is supposed to have peopled,

A. M. cir. 2142.
B. C. cir. 1862.

The descendants of Nahor,

GENESIS.

the brother of Abraham. 22 And Chesed, and Hazo, and 24 And his concubine, whose A. M. cir. 2142.

Pildash, and Jidlaph, and Bethuel. name was Reumah, she bare 23 And a Bethuelbegat Rebekah: these eight also Tebah, and Gaham, and Thahash, and Milcah did bear to Nahor, Abraham's brother. Maachah.

B. C. cir. 1862.

a Chap. xxiv. 15, 24, 47 ; xxv. 20; xxviii. 2-5.

Called, Rom. ix. 10, Rebecca.

-- Chap. xvi. 3 ; xxv. 6.

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the land of Uz or Ausilis, in Arabia Deserta, the coun- severe straits and difficulties, that they may have the try of Job.

better opportunity of both knowing and showing their Buz his brother] From this person Elihu the Buzite, own faith and obedience; and that he may seize on one of the friends of Job, is thought to have descended. those' occasions to show 'them the abundance of his

Kemuel the father of Aram] Kamouel, natepa Ev- mercy, and thus confirm them in righteousness all their pwv, the father of the Syrians, according to the Sep- days. There is a foolish saying among some religious tuagint. Probably the Kamiletes, a Syrian tribe to the people, which cannot be too severely reprobated : Unwestward of the Euphrates are meant; they are men- tried grace is no grace. On the contrary, there may tioned by Strabo.

be much grace, though God, for good reasons, does not Verse 23. Bethuel begat Rebekah] Who afterward think proper for a time to put it to any severe trial or became the wife of Isaac.

proof. But grace is certainly not fully known but in Verse 24. His concubine) We borrów this word being called to trials of severe and painful obedience. from the Latin compound concubina, from con, toge- But as all the gifts of God should be used, (and they ther, and cubo, to lié, and apply it solely to a woman are increased and strengthened by exercise,) it would cohabiting with a man without being legally married. be unjust to deny trials and exercises to grace, as this The Hebrew word is wakio pilegesh, which is also a would be to preclude it from the opportunities of being compound term, contracted, according to Parkhurst, strengthened and increased. 2. The offering up of from ano palag, to divide or share, and vj) nagash, to Isaac is used by several religious people in a sort of approach; because the husband, in the délicate phrase metaphorical way, to signify their easily-besetting sins, of the Hebrew tongue, approaches the concubine, and beloved idols, fc. But this is a most reprehensible shares the bed, &c., of the real wife with her. The abuse of the Scripture. It is both insolent and wicked pilegesh or concubine, (from which comes the Greek to compare some abominable lust or unholy affection Tarhakn pallake, and also the Latin peller,) in Scrip to the amiable and pious youth who, for his purity and ture, is a kind of secondary wife, not unlawful in the excellence, was deemed worthy to prefigure the sacripatriarchal times ; though the progeny of such could not fice of the Son of God. To call our vile passions and inherit. The word is not used in the Scriptures in that unlawful attachments by the name of our Isaacs is undisagreeable sense in which we commonly understand pardonable ; and to talk of sacrificing such to God is it. Hagar was properly the concubine or pilegesh of downright blasphemy. Such sayings as these appear Abraham, and this annuente Deo, and with his wife's to be legitimated by long use ; but we should be deeply consent. Keturah, his second wife, is called a concu- and scrupulously careful not to use any of the words bine, chap. xxvi. 15 ; 1 Chron. i. 32; and Bilhah and of God in any sense in which he has not spoken thêm. Zilhah were concubines to Jacob, chap. xxxv. 22. After If, in the course of God's-providence, a parent is called the patriarchal times many eminent men had concubines, to give up to death an amiable, only son, then there is a viz., Caleb; 1 Chron. ii. 46, 48; Manasses, 1 Chron. parallel in the case ; and it may be justly said, if pious vii. 14; Gideon, Judg. viii. 31; Saul, 2 Sam. ii. 7 ; resignation fill the parent's mind, such a person, like David, 2 Sam. v. 13 ; Solomon, 2 Kings xi. 3; and Abraham, has been called to give his Isaac back to God. Rehoboam, 2 Chron. xi. 21. The pilegesh, therefore, Independently of the typical reference to this transdiffered widely from a prostitute; and however unlawful action, there are two points which seem to be recomunder the New Testament, was not so under the Old. mended particularly to our notice. 1. The astonish

ing faith and prompt obedience of the father. 2. The From this chapter a pious mind may collect much innocence, filial respect, and passive submission of the - useful instruction. From the trial of Abraham we Such a father and such a son were alone worthy again see, 1. That God may bring his followers into ' of each other,

son.

CHAPTER XXIII.

The age and death of Sarah, 1, 2. Abraham mourns for her, and requests a burial-place from the sons of

Heth, 2-4. They freely offer him the choice of all their sepulchres, 5, 6. Abraham refuses to receive any as a free gift, and requests to buy the cave of Machpelah from Ephron, 7-9. Ephron proffers the .cave and the field in which it was situated as a free gift unto Abraham, 10, 11, Abraham insists on giving its value in money, 12, 13. Ephron at last consents, and names the sum of four hundred shekels, 14, 15. Abraham weighs him the money in the presence of the people; in consequence of which the cave, the whole field, trees, fc., are made sure to him and his family for a possession, 16-18. The transaction being completed, Sarah is buried in the cave, 19, The sons of Heth ratify the bargain, 20,

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