(Continued from p. 183)

VIII.-THE OFFERING UP OF ISAAC

The offering up of Isaac is the crowning event of Abraham's history. It is the fullest expression of his faith, since the act he is called to perform brought a great crisis in respect to his long-cherished hope. Indeed, it involved the covenant God had made and the fulfilment of His promises.

Through past experience he had "found strength in faith… being fully persuaded that what He has promised He is able also to do." So "he hesitated not at the promise of God through unbelief" (Rom. 4:17-21). Sarah too shared in the exercise of such faith toward God (Heb. 11:11). Now this really meant that they trusted in God as the God of resurrection, to whom the deadness of nature could be no obstacle in the fulfilment of His purpose. This same spirit of faith is evident in the great crisis caused by God's command to offer up his son, for he counted "that God was able to raise him even from among the dead" (Heb. 11:19). After this Abraham received the oath referred to in Heb. 6:13. "And thus having had long patience he got the promise" (ver. 15). In Isaac being received as from the dead in a figure, and this accompanied with God's oath, Abraham got the promise. Thus beyond all dispute it was confirmed to him, and all that it involved we see rests on the glorious resurrection power of God. So "the third day" and the offering up of Isaac are linked together. The veil seems almost rent in the words of Abraham:"I and the lad will go yonder and worship, and come again to you."

But this is now our place and relation to the promise and purpose of God. As being of faith and so Abraham's children, we are blessed with him. For the great truth of resurrection power, as suggested in Isaac's birth and in connection with his sacrifice, is found in anti-typical fulness in Christ, with whom we are now identified through faith, for He is the Seed foreshadowed in Isaac (Gal. 3). Thus as with Abraham, so with us, our confirmation and certainty of blessing is found in Christ risen. It is to this point that the apostle Paul carries the application in Rom. 4:23-25 and Heb. 6:16-20. And though not specifically mentioned, this great truth underlies his argument in Galatians, in which both Abraham and Isaac have their place, for he introduces himself as apostle "through Jesus Christ, and God the Father who raised Him from the dead." Our reception of the promise of the Spirit is only consequent upon Christ's resurrection, and so too the Christian place of freedom and sonship. Not only so, but the encouragement, strength, comfort afforded by this great truth of resurrection power, we (like Abraham) are to avail ourselves of in the experiences of trial and testing incident to our present path. As to this the apostle gives us his own example when so sorely tried in Asia (2 Cor. 1:8-10), and he more fully develops it for us in its bearing upon the Christian path in chap. 4.

Briefly, such are the aspects of truth in relation to which we find references to Isaac in the Scriptures. They are most important to us as setting forth truth of vital consequence to the realization of our place and portion.

Let us now think of the notable event with which all of this is connected-type as it is of the sacrifice of Christ. It is emphasized for us as a transaction between father and son (vers. 2, 3, 6, 7, 8, 9,12,16). He "offered up his only begotten son," he "offered Isaac his son upon the altar" (Heb. 11:17; Jas. 2:21). This at once directs our meditation to the terms in which John particularly refers to the cross:

"God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life" (John 3:16).

"My Father giveth you the true bread from heaven. For the bread of God is He which cometh down from heaven, and giveth life unto the world…. I am the living bread which came down from heaven:if any man eat of this bread he shall live forever:and the bread that I will give is My flesh, which I will give for the life of the world.. .Verily, verily, I say unto you, Except ye eat the flesh of the Son of Man, and drink His blood, ye have no life in you. Whoso eateth My flesh, and drinketh My blood, hath eternal life; and I will raise him up at the last day. For My flesh is meat indeed, and My blood is drink indeed. He that eateth My flesh, and drinketh My blood, dwelleth in Me, and I in him. As the living Father hath sent Me, and I live by the Father:so he that eateth Me, even he shall live by Me. This is that bread which came down from heaven:… .he that eateth of this bread shall live forever" (John 6:32, 33, 50-58).

"Therefore doth My Father love Me, because I lay down My life, that I might take it again. No man taketh it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again. This commandment have I received of My Father" (John 10:17,18).

"Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone:but if it die it bringeth forth much fruit… Now is My soul troubled; and what shall I say? Father, save Me from this hour:but for this cause came I unto this hour. Father, glorify Thy name" (John 12:24-28).

"Father, the hour is come; glorify Thy Son.. .1 have glorified Thee on the earth:I have finished the work which Thou gavest Me to do" (John 17:1-4).

"In this was manifested the love of God toward us, because that God sent His only begotten Son into the world, that we might live through Him. Herein is love, not that we loved God, but that He loved us, and sent His Son to be the propitiation for our sins. And we have seen and do testify that the Father sent the Son to be the Saviour of the world" (1 John 4:9, 10,14).

That transaction, the inner meaning of which comes before us in these statements, must ever present itself as supremely touching, because of the infinitely deep and holy affections of those engaged in it, and as unsurpassed, yea, impossible of finite comprehension, in its sufferings. In this light how woefully inadequate any cold, calculating, commercial idea of the atonement. Indeed, is it not an utter lowering of the blessed and marvelous reality embodied in such transcendent statements as to the sacrifice at Calvary? Who can contemplate that scene, associating with it all that is implied in the names "Father" and "Son," and not feel that fathomless depths are there? Appreciation of this must enhance to the spiritual sense that work upon which all depends for us as to the judgment of sin and sins, our forgiveness, our cleansing, and eternal life. With every blessing that flows to us on the crimson tide of Calvary, there is entwined all the richness and fulness of the divine love subsisting in that eternal relationship of the Father and the Son. With this consideration how precious the aspect of truth particularly connected with it-that of the family love, life, and interests, our introduction into the circle of the divine affections, fellowship with the Father and the Son, we one in Them and They in us, loved by the Father even as He has loved the Son. Out of the darkness of Calvary we with the Son enter the light of the Father's house, passing beyond the shadow of the cross we enter the realm where in worship we exclaim with John:"Behold, what manner of love the Father has bestowed upon us!"

"And they went both of them together"-the son with the burden of wood, the father with the fire and the knife. Fitting it seems that the veil of silence should mantle that walk to the mount of sacrifice, only drawn aside for a moment that we may hear the startled query of the son and the solemnly beautiful answer of the father, for like a ray of light that gives a glimpse of the inner meaning of this great crisis. So too the silence of holy mystery enshrouds the passing of the Son from Gethsemane through the throes of Calvary, as far as concerns what took place between Him and the Father, except as we hear that blessed name uttered in the shade of the garden, then in prayer for forgiveness when they had crucified Him, and again as the storm-cloud of the darkened hours is passing away from the holy Sufferer. It was true as He said:"I am not alone, for the Father is with Me" (John 16:32). "They went both of Them together." Mystery of mysteries, that shall ever command the wonder, worship and obedience of the redeemed universe of God!

But let us pause and consider. It is the wood of the burnt offering-the first and greatest of the offerings which sets forth Christ's sacrifice from the viewpoint of His absolute and perfect obedience even unto death, all ascending as sweet savor, an odor of rest, to God who is supremely glorified in His Son's unreserved devotion to His will. "I have finished the work which Thou gavest Me to do"-the wood of the burnt offering was laid on Him, the only begotten, the well-beloved, "Jesus Christ, the Son of the Father" (2 John 3). Who cannot see this spirit and mind of Christ reflected in Isaac as without complaint, without resistance, he is willingly subject to his father?-for again it is said:"They went both of them together, and they came to the place of which God had told him."

"And Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood. And Abraham stretched forth his hand, .and took the knife to slay his son." And God "spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?" Thanks be unto God for His unspeakable Gift. Of Abraham, God says:"Thou hast not withheld thy son, thy only son from Me," but God has not withheld from us His Son, His only begotten Son!

With the fitness of things which ever marks the divine provision, we see the ram caught in the thicket by its horns-not a lamb, not a goat, but a ram, symbol of consecration, as we later learn from the Levitical order of sacrifice (Exod. 29; Lev. 8). This brings in the thought of Priesthood and its holy service. It is the Son-Jesus, the Son of God-who having offered up Himself is saluted of God as High Priest according to the order of Melchisedek. And how came this provision to be found? That which was the great element of strength (of which the horns are typical)-absolute consecration to the will of God-brought Him, in whom it was found as in no other, to the thicket of human need, submitting to all the consequences of the place in which He thus found Himself. Taking part in blood and flesh, being made in all things like unto His brethren, entering into the testings and trials of their path and circumstances, sin apart, He humbled Himself, becoming obedient unto death, even the death of the cross. He is our Jehovah-Jireh. On the mount of sacrifice, where provision has been made even for us, we are brought to hear the voice of God confirming the fulness of blessing-the "all things" given to us with the Son. John Bloore