Sarah's death.

Abraham's second marriage and death (xxiii., xxv. 1-18).

At the age of one hundred and twenty-seven years Sarah, Abraham's wife, died in Kirjath-arba (Hebron), and Abraham mourned and wept for her. He purchased the Cave of Machpelah of Ephron the Hittite for four hundred shekels of silver, and there Sarah was buried. In connection with this purchase some interesting details of eastern life and custom are given, and the same more or less prevails at the present day (xxiii.). Abraham married a second time, and by his wife Keturah he had six sons, to whom Abraham gave gifts, but to Isaac he gave all that he had. At the age of one hundred and seventy-five years Abraham died, and his sons Isaac and Ishmael buried him in the cave of Machpelah, where Sarah had been previously interred. The generations of Ishmael are then recorded as well as Ishmael's death at the age of one hundred and thirty-seven years (xxv. 1-18).

The life of Abraham is full of stirring incidents, and his character is so strongly marked, his faith, with one or two exceptions, so persistent and unwavering, that many most important practical lessons are indicated thereby. There is a grandeur about the man which compels our reverential respect. His communion with God was so close and uninterrupted, his dependence on the Divine resources all through his life so absolute, that one is constrained to call out, "Oh for a like precious faith, trust, and confidence, that we, like Abraham of old, may daily be looking for a city, which hath foundations, whose builder and maker is God!"

1 A very interesting account is given in Dean Stanley's "Lectures on the Jewish Church" of a visit to the cave of Machpelah, and an inspection of the shrines of the patriarchs who were buried there.

The great trial of Abraham's life was in connection with his son Isaac. First, the promise, so long delayed as to be apparently impossible of fulfilment; and then the command that this only son should be offered up in sacrifice, to be slain as a victim by the father's own hand. The patriarch Abraham will ever stand out most prominently as the one individual whom the Lord specially called to be the progenitor of a great and mighty nation, and the recipient of promises, the complete fulfilment of which is yet to take place in the ages to come.

The following outlines of PRACTICAL TEACHING are suggested:

1. The sovereignty of God in the call of Abraham.

2. The danger of worldly associations, and the insufficiency of a partially consecrated life, as exemplified in the case of Lot.

3. The purposes of God as unfolded in the Divine promises to Abram.

4. The strength of faith in Abraham, yet unbelief and dissimulation occasionally manifesting themselves.

5. Divine communion and intercessory pleading, as illustrated in connection with the destruction of the cities of the plain.

6. The certainty of the fulfilment of the Divine promise, as exemplified in the birth of Isaac.

Abraham's great characteristics were Faith and Trust, and his character may be summed up in the brief record of Jas. ii. 23, "he was called the friend of God." Even to this day he is known in the East as "El-Khalil," the friend, and the "father of the faithful."

Isaac's Marriage (xxiv.).

The birth and early life of Isaac have already been recorded. It was the most earnest desire of Abraham that

his son Isaac should take a wife from his own kindred, and not from the daughters of the Canaanites. He therefore sent his "eldest servant of his house" (doubtless the Eliezer previously mentioned) to his country and to his kindred, to take a wife for his son Isaac, binding him with an oath faithfully to discharge his mission. The servant departed with ten camels and various presents, and came to the city of Nahor (Haran) in Mesopotamia (vv. 1-10). He then asked the Lord for a sign, that he might recognise the one appointed as a wife for Isaac, and immediately Rebekah came to the well, whose conversation and conduct strongly impressed Eliezer that she was the divinely appointed wife. He proceeded very cautiously and prayerfully in his mission, wondering whether the Lord had made his journey prosperous or not. All difficulties were removed, the sign that the servant had asked was fulfilled, and he bowed down his head and worshipped the Lord, significantly remarking, "I being in the way, the Lord led me to the house of my master's brethren" (vv. 11-27). Great hospitality and courtesy were shown to Abraham's servant, specially by Laban, Rebekah's brother, but he would not eat until he had told his errand. Very fully and faithfully does the servant deliver his master's message, dwelling on the great riches and important position of Abraham, and then waiting to hear the result (vv. 28-49). Laban and Bethuel said, "The thing proceedeth from the Lord," and willingly gave their consent. Costly presents were then made to Rebekah and her family, and after a night of hospitality and rest the servant prepared for an immediate return to his master, saying, "Hinder me not, send me away," although Rebekah's mother and brother pleaded for ten days' delay. Rebekah herself was appealed to, and in reply to the question, "Wilt thou go with this man?" said, "I will go" (vv. 50-58). They all departed immediately; Rebekah

with her nurse, Abraham's servant and his men, with the prayer that Rebekah, their sister, might become the mother of a numerous posterity. As they neared their destination Isaac, who had been out to meditate in the field at eventide, beheld the approaching cavalcade; and Rebekah, when she saw Isaac, lighted off her camel, and took a veil and covered herself, the servant telling Isaac all things he had done. Rebekah became Isaac's wife forthwith, and he loved her, and was comforted by her after his mother's death (vv. 59-67).

What a beautiful picture is here presented of faith, piety, wisdom, and prudence! Abraham's faith in the Divine promise; Eliezer's piety and great cautiousness, combined with much prayer; Rebekah's modest demeanour and willingness to leave her kindred at once to be the appointed wife; and Isaac's meditative habits, communing with the Lord, and doubtless seeking special guidance and support. Would that there were more of this devotedness to God, faith in His word, and unceasing prayer for heavenly counsel in the affairs of daily life! Again, this chapter presents, if not a type, at least an illustration of the calling out of the Church by the Spirit of God. Rebekah was ready to leave all upon the testimony of Eliezer, and to join herself in closest union with Isaac, whom she had not seen as yet. Isaac the son, Rebekah the bride.

Birth of Isaac's Sons, Jacob and Esau (xxv. 19-34).

For twenty years there was no offspring to Isaac and Rebekah. The Lord was therefore entreated for Rebekah because she was barren. Prayer was heard, and at the appointed time Jacob and Esau (twins) were born. These were to be the heads of two nations and two manner of people, and the elder was to serve the younger (vv. 19–23).

And so it came to pass, "Esau was a cunning hunter, a man of the field"; "Jacob a plain man, 1 dwelling in tents," and loved by his mother Rebekah. Coming faint from the field, Esau begged of Jacob to feed him with bread and pottage of lentils. Consent was given on Esau's selling his birthright to Jacob, which he gladly did, feeling "at the point to die," and "thus Esau despised his birthright" (vv. 24-34). (Cf. Heb. xii. 16.)

Isaac at Gerar. The Covenant renewed with him (xxvi.).

In consequence of famine Isaac dwelt in Gerar, and nearly fell into serious domestic trouble through dissimulation concerning Rebekah. The Divine promise was renewed to him, God covenanting to perform the oath which He had sworn unto Abraham his father (vv. 2-5). Isaac prospered in Gerar, so much so as to excite the envy of the Philistines; he therefore removed to Beersheba, and there again the Lord appeared to him, and re-assured him of the fulfilment of the covenant promises for Abraham's sake (vv. 6-25). The chapter closes with a covenant of peace between Abimelech and Isaac, and the announcement of Esau's marriage, to the grief of his parents (vv. 26–35).

Isaac's Infirmity of Age. Jacob obtains the Blessing (xxvii.).

Isaac was now in his one hundred and thirty-seventh year, and anticipating death. He therefore commanded Esau to bring him a savoury dish, that he might eat thereof

1 The Hebrew word tām expresses much more than this. It really means upright; the same word is rendered "integrity" in Gen. xx. 5, and "perfect" in Job i. 1, 8. Gesenius renders the passage, “Jacob was an upright man," and observes that the word tām appears to indicate the milder and placid disposition of Jacob, as opposed to the more ferocious character of Esau.

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