Yahweh’s angel called to him out of the sky, and said, “Abraham, Abraham!” He said, “Here I am.”
He said, “Don’t lay your hand on the boy or do anything to him. For now I know that you fear God, since you have not withheld your son, your only son, from me.”
Abraham lifted up his eyes, and looked, and saw that behind him was a ram caught in the thicket by his horns. Abraham went and took the ram, and offered him up for a burnt offering instead of his son. Abraham called the name of that place “Yahweh Will Provide”. As it is said to this day, “On Yahweh’s mountain, it will be provided.”
Yahweh’s angel called to Abraham a second time out of the sky, and said, “ ‘I have sworn by myself,’ says Yahweh, ‘because you have done this thing, and have not withheld your son, your only son, that I will bless you greatly, and I will multiply your offspring greatly like the stars of the heavens, and like the sand which is on the seashore. Your offspring will possess the gate of his enemies. All the nations of the earth will be blessed by your offspring, because you have obeyed my voice.’ ”
John Calvin 1540 · Public Domain On vv11, 12, 13, 14, 15, 17 11. And the angel of the Lord called unto…
11. And the angel of the Lord called unto him. The inward temptation had been already overcome, when Abraham intrepidly raised his hand to slay his son; and it was by the special grace of God that he obtained so signal a victory. But now Moses subjoins, that suddenly beyond all hope, his sorrow was changed into joy. Poets, in their fables, when affairs are desperate, introduce some god who, unexpectedly, appears at the critical juncture. It is possible that Satan, by figments of this kind, has endeavored to obscure the wonderful and stupendous interpositions of God, when he has unexpectedly appeared for the purpose of bringing assistance to his servants. This history ought certainly to be known and celebrated among all people; yet, by the subtlety of Satan, not only has the truth of God been adulterated and turned into a lie, but also distorted into materials for fable, in order to render it the more ridiculous. But it is our business, with earnest minds to consider how wonderfully God, in the very article of death, both recalled Isaac from death to life, and restored to Abraham his son, as one who had risen from the tomb. Moses also describes the voice of the angel, as having sounded out of heaven, to give assurance to Abraham that he had come from God, in order that he might withdraw his hand, under the direction of the same faith by which he had stretched it out. For, in a cause of such magnitude, it was not lawful for him either to undertake or to relinquish anything, except under the authority of God. Let us, therefore, learn from his example, by no means, to pursue what our carnal sense may declare to be, probably, our right course; but let God, by his sole will, prescribe to us our manner of acting and of ceasing to act. And truly Abraham does not charge God with inconstancy, because he considers that there had been just cause for the exercising of his faith.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv12, 14, 16, 17 That is, by thy true obedience thou hast declared…
That is, by thy true obedience thou hast declared thy lively faith.
Or, and hast not withheld thine only son from me.
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Hebrew, thy son, thy only son.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv11–18 Gen 22:11 And the angel of the LORD called…
Gen 22:11 And the angel of the LORD called unto him out of heaven, and said, Abraham, Abraham: and he said, Here [am] I.
Ver. 11. And said, Abraham, Abraham!] Twice, for haste’s sake: yet not at all till the very instant. When the knife was up, the Lord came. God delights to bring his people to the mount, yea, to the very brow of the hill, till their feet slip, and then delivers them. He reserves his holy hand for a dead lift. Only be sure you look to your calling; for it was otherwise with Jephthah, {Jdg 11:1} whom St Augustine calls facinorosum et improbum , a lewd and naughty man, in his questions upon the Old Testament. What then would he have said to Thomas the Anabaptist, who beheaded his brother Leonard, in the sight of his parents, at Sangal in France, Anno 1526, pretending the example of Abraham? {a} As did likewise those odious idolaters of old, that offered their children in sacrifice to Moloch in the valley of Hinnom; which was so called, because the poor child put into the arms of the red-hot image, was נהס, nohem, that is, roaring; or because the priests comforting the parents said, Jehenneh lach. "It shall be profitable or pleasant to thee," as Kimchi hath it. {b} So, because Abraham planted a grove to serve God in, {Gen 21:33} the devil, God’s ape, set the blind heathens a work to plant a thicket near the altar of their god Priapus, whereinto his worshippers stepped when the sacrifice was ended, and there, like brute beasts promiscuously satisfied their lusts, thereby, as they conceived, best pleasing their god; which was the true cause, as it seems, that the true God commanded that no groves should be planted near the place of his worship; and if any were, they should be cut down.
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{a} Stumpt., lib. v.
{b} Condimentum erit tibi . - Falkut in Jerem.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv11, 12, 13, 14, 16, 17 The angel of the Lord, i.e. Christ the Angel…
The angel of the Lord, i.e. Christ the Angel of the covenant, as appears from Gen 22:12,16. He repeats his name to prevent Abraham, whom he knew to be most expeditious in God’s service, and just ready to give the deadly blow.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv11, 15 Hitherto this story has been very melancholy, and seemed…
Hitherto this story has been very melancholy, and seemed to hasten towards a most tragical period; but here the sky suddenly clears up, the sun breaks out, and a bright and pleasant scene opens. The same hand that had wounded and cast down here heals and lifts up; for, though he cause grief, he will have compassion. The angel of the Lord, that is, God himself, the eternal Word, the angel of the covenant, who was to be the great Redeemer and comforter, he interposed, and gave a happy issue to this trial.
I. Isaac is rescued, Gen 22:11, Gen 22:12. The command to offer him was intended only for trial, and it appearing, upon trial, that Abraham did indeed love God better than he loved Isaac, the end of the command was answered; and therefore the order is countermanded, without any reflection at all upon the unchangeableness of the divine counsels: Lay not thy hand upon the lad. Note, 1. Our creature-comforts are most likely to be continued to us when we are most likely to be continued to us when we are most willing to resign them up to God's will. 2. God's time to help and relieve his people is when they are brought to the greatest extremity. The more imminent the danger is, and the nearer to be put in execution, the more wonderful and the more welcome is the deliverance.
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II. Abraham is not only approved, but applauded. He obtains an honourable testimony that he is righteous: Now know I that thou fearest God. God knew it before, but now Abraham had given a most memorable evidence of it. He needed do no more; what he had done was sufficient to prove the religious regard he had to God and his authority. Note, 1. When God, by his providence, hinders the performance of our sincere intentions in his services, he graciously accepts the will for the deed, and the honest endeavour, though it come short of finishing. 2. The best evidence of our fearing God is our being willing of serve and honour him with that which is dearest to us, and to part with all to him or for him.
III. Another sacrifice is provided instead of Isaac, Gen 22:13. Now that the altar was built, and the wood laid in order, it was necessary that something should be offered. For, 1. God must be acknowledged with thankfulness for the deliverance of Isaac; and the sooner the better, when here is an altar ready. 2. Abraham's words must be made good: God will provide himself a lamb. God will not disappoint those expectations of his people which are of his own raising; but according to their faith it is to them. Thou shalt decree a thing, and it shall be established. 3. Reference must be had to the promised Messiah, the blessed seed. (1.) Christ was sacrificed in our stead, as this ram instead of Isaac, and his death was our discharge. "Here am I (said he,) let these go their way." (2.) Though that blessed seed was lately promised, and now typified by Isaac, yet the offering of him up should be suspended till the latter end of the world: and in the mean time the sacrifice of beasts should be accepted, as this ram was, as a pledge of that expiation which should one day be made by that great sacrifice. And it is observable that the temple, the place of sacrifice, was afterwards built upon this mount Moriah (Ch2 3:1); and mount Calvary, where Christ was crucified, was not far off.
IV. A new name is given to the place, to the honour of God, and for the encouragement of all believers, to the end of the world, cheerfully to trust in God in the way of obedience: Jehovah-jireh, The Lord will provide (Gen 22:14), probably alluding to what he had said (Gen 22:8), God will provide himself a lamb. I was not owing to any contrivance of Abraham, nor was it in answer to his prayer, though he was a distinguished intercessor; but it was purely the Lord's doing. Let it be recorded for the generations to come, 1. That the Lord will see; he will always have his eye upon his people in their straits and distresses, that he may come in with seasonable succour in the critical juncture. 2. That he will be seen, be seen in the mount, in the greatest perplexities of his people. He will not only manifest, but magnify, his wisdom, power, and goodness, in their deliverance. Where God sees and provides, he should be seen and praised. And, perhaps, it may refer to God manifest in the flesh.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv11–18 And the Angel of the Lord called unto him…
And the Angel of the Lord called unto him out of heaven,.... Not a created angel, but the eternal one, the Son of God, who perhaps appeared in an human form, and spoke with an articulate voice, as be frequently did; for that this was a divine Person is clear from his swearing by himself, and renewing the promise unto Abraham, Gen 22:16,
and said, Abraham, Abraham; the repeating his name denotes haste to prevent the slaughter of his son, which was just upon the point of doing, and in which Abraham was not dilatory, but ready to make quick dispatch; and therefore with the greater eagerness and vehemency the angel calls him by name, and doubles it, to raise a quick and immediate attention to him, which it did:
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and he said, here am I: ready to hearken to what shall be said, and to obey what should be ordered; see Gill on Gen 22:1.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv11–17 The Angel of the Lord - That is, God…
The Angel of the Lord - That is, God himself, the eternal Word, the Angel of the covenant, who was to be the great Redeemer and Comforter.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv11, 12, 14, 16, 17, 18 Verse 11. The angel of the Lord] The very…
Verse 11. The angel of the Lord] The very person who was represented by this offering; the Lord Jesus, who calls himself Jehovah, Ge 22:16, and on his own authority renews the promises of the covenant. HE was ever the great Mediator between God and man. See this point proved, Ge 15:7.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv12–14 Gen 22:12. Lay not thy hand upon the lad…
Gen 22:12. Lay not thy hand upon the lad — God’s time to help his people is, when they are brought to the greatest extremity: the more imminent the danger is, and the “nearer to be put in execution,” the more wonderful and the more welcome is the deliverance. Now I know that thou fearest God — God knew it before, but now Abraham had given a memorable evidence of it. He need do no more; what he had done was sufficient to prove the religious regard he had to God and his authority. The best evidence of our fearing God is our being willing to honour him with that which is dearest to us, and to part with all to him, or for him.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv12, 13, 14, 16, 17 Hast not spared. Thus the intentions of the heart…
Hast not spared. Thus the intentions of the heart become worthy of praise, or of blame, even when no exterior effect is perceived. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv11, 13 the angel . . . called, &c.--The sacrifice was…
the angel . . . called, &c.--The sacrifice was virtually offered--the intention, the purpose to do it, was shown in all sincerity and fulness. The Omniscient witness likewise declared His acceptance in the highest terms of approval; and the apostle speaks of it as actually made (Heb 11:17; Jam 2:21).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv11–17 11. The Angel of the Lord called — This…
11. The Angel of the Lord called — This climax of the faith of Abraham is worthy of the coming of the angel of Jehovah. On this name see note, chap. 16:7. It is appropriate that the interruption and the countermand of the words of the Elohim of Gen_22:1 (note) come from the angel of the covenant, who in the fulness of times will, on this same mountain, lay down his life a ransom for many.
Abraham, Abraham — This repetition of Abraham’s name gives an intense liveliness to the scene, and shows the urgency of the new commandment now to be given.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv11–18 11. the angel of the Lord] See note on…
11. the angel of the Lord] See note on Gen_16:11.
Abraham, Abraham] For the reiteration of the name, denoting special earnestness, compare Gen_46:2; Exo_3:4; 1Sa_3:10; Act_9:4. Abraham’s act is arrested at the last possible moment. The sacrifice of Isaac was practically completed, when the hand of Abraham raised the knife over his son. The moral surrender had been complete.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv11, 13, 14, 16 (11) The angel of the Lord.—Up to this point,…
(11) The angel of the Lord.—Up to this point, the narrative had been Elohistic, but it is the angel of Jehovah who interferes to stop the sacrifice (see on Gen_16:7).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv11–15 And the angel of the Lord Maleach Jehovah; (vide…
And the angel of the Lord Maleach Jehovah; (vide Gen_16:7) introduced into the narrative at this point not as a Jehovistic alteration (Bleek, Kalisch, et alii), but because the God of redemption now interposes for the deliverance of both Isaac and Abraham (Hengetenberg)called unto him out of heaven, and said, Abraham, Abraham (the repetition denotes urgency, as contrasted with Ver. 1): and he said, Here am I
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv14, 16, 18 Abraham called the name of that place Jehovah-jireh
Gen_22:14
Abraham called the name of that place Jehovah-jireh
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The Lord will provide
I. THE LORD WILL PROVIDE FOR THE BODY. Temporal blessings, no less than spiritual, come to us through the medium of the covenant of grace.
1. The Lord will provide food for the body. He will bring round the seasons without fail, and make corn to grow for the service of man.
2. The Lord will provide raiment for His people. For forty years in the wilderness, amid the wear and tear of journey and of battle, the raiment of the Israelites waxed not old because Jehovah provided for them; and doth He not still remember His own?
3. The Lord will provide for His people protection. Many times are they delivered in a most wonderful way, and to the astonishment of the world.
II. THE LORD WILL PROVIDE FOR THE SOUL.
1. Jehovah has provided a Lamb; in the gift of His Son we have the guarantee for the supply of every needed blessing.
2. The Lord will provide for you His Holy Spirit. The gift of the Spirit comes to us through the atonement of Christ, and the sufficiency of the Sacrifice entailed and implied the promise of the Spirit, so that He who hath provided the Lamb is confidently to be trusted for this also.
3. The Lord will provide for the soul an eternal home, as is clear from that word, I go to prepare a place for you. When the toils of lifes pilgrimage are over there remaineth a rest for the people of God. (J. Thain Davidson, D. D.)
Divine providence
This incident teaches--
1. Gods right to our greatest blessings.
2. Mans duty in the highest trial.
3. Gods providence in the greatest emergency.
I. THE PROVISIONS OF THE DIVINE INTERPOSITION CORRESPOND EXACTLY WITH HUMAN WANTS,
II. ITS PROVISIONS ARE OBTAINED IN CONNECTION WITH INDIVIDUAL AGENCY,
III. ITS PROVISIONS ARE OFTEN STRIKINGLY MEMORABLE. (Homilist.)
Gods providence
In the season of extremity, God appears for the relief of His people.
1. Severe trials are intended to prove the strength and purity of our faith. The Christian must walk by faith, not sight.
2. And may not another reason be, to stir us up to fervency in prayer?
3. We may also add, that the hand of God appears more obviously when He delivers just at the crisis of danger. Lesson: We need never despair of
Divine help when we are pursuing the path of Christian obedience. (D. C. Lansing, D. D.)
The Lord our Provider, and none other
I. In the first place it is A FACT. God will provide. It is His province. It is His, as the Lord. Providing is not the childs, but the fathers business. Work as I may, care as I may, it is still the Lord who provides. I work and the Lord provides.
1. God does all His business thoroughly. Nothing that He ought to do, does He ever leave undone; and all that the Lord does, He does as God; not as man would do the thing, but as God alone can do it. If God provide, it must be in harmony with an eye that never sleeps, with hands that are ever working, with arms that are never weary, with a heart of paternal solicitude that never, never can change.
2. Then, observe, while providing is Gods business, He does it in a Godly style. There is no doubt about Gods plans being carried out. God has not pleased you always in the provision tie has made; and yet the provision has been sure and good. In plain language God has never neglected anything which He ought to have done for you.
II. Now look at THE TIME. When will He do it? Why, in the mount of the Lord it shall be seen. God allows you to come to the mount before tie provides for you; that is, before He shows the provision. The provision is made long beforehand, but He does not show it. What does this fact say? Why this simple fact says, wait. If you cannot do a right thing to meet your own difficulties, do nothing. If you can do a right thing, and God give you the ability and the opportunity, that act may be Gods instrument for meeting your wants; but if you can do nothing without doing wrong, then it is quite clear you are to do nothing, and you are to say, In the mount of the Lord it shall be seen. Now, why does God thus sometimes try you? Why! because you think too much of your own providing. Why! because you think too much of your fellow-creatures providing. Why! because you make gods of His creatures. (S. Martin.)
The Lord will provide
I. Let us consider WHAT GOD HAD PROVIDED FOR ABRAHAM IN TIME PAST.
1. The Lord provided for him an unusual measure of faith.
2. God had provided for Abraham a ram for a burnt-offering in the stead of his son.
II. Let us consider THE INFERENCE WHICH ABRAHAM DREW FROM WHAT GOD HAD PROVIDED FOR HIM IN TIME PAST. Jehovah-jireh,said he, the Lord will provide. So much as to say, What lie has done is a pledge and an earnest of what lie will do. Since He has shown so much of His grace and goodness to me in time past, He will show more in time to some. Do you ask, What will He provide?
1. He will provide for us in the life that now is.
2. God will provide for us in that life which is to come.
Conclusion:
1. How precious is the grace of faith.
2. How devoted should we be to the service of God.
3. And lastly, how firm and assured should be the Christians confidence in his God. (D. Rees.)
Jehovah-jireh
I. WHAT WILL GOD PROVIDE? Two answers may be given to this question. One is furnished by the direct teaching of the passage, and the other by its inferential teaching.
1. It is clear from the direct teaching of this passage that God will provide for the greatest necessities of His people. This was what He did for Abraham. And now the cross of Jesus stands before us as the grand illustration of the truth and meaning of this great covenant name, Jehovah-jireh. The Lord promised to provide a ransom; and the ransom is provided.
2. And then there is an inferential teaching from this name- that He will provide for our lesser necessities. Jehovah has bridged the great gulf that once lay between us and heaven, and He will certainly bridge all the smaller gulfs that may meet us on our way.
II. How WILL GOD PROVIDE?
1. Wisely. He seeth the end from the beginning, and is infallible in all His plans and purposes. The work of the Lord is perfect. An important part of His work is to provide for His people. And when we apply the word perfect to this work, what an assurance we have of the wisdom that marks it! It is only when we lose confidence in this feature of Gods work that our hearts are troubled. Not long ago a Christian merchant met, unexpectedly, with some very great losses. He began to doubt the wisdom of that Providence which could allow such trials to overtake him. He returned to his home one evening in a gloomy and despairing state of mind. He sat down before the open fireplace in his library, tossed with the tempest of doubt and destitute of comfort. Presently his little boy, a thoughtful child of six or seven years, came and sat on his knee. Over the mantel-piece was a large illuminated card containing the words--His work is perfect. The child spelled out the words, and pointing to them, said, Papa, what does perfect mean here? And then, before his father, who was somewhat staggered by the inquiry, could make a reply, there came another question from the little prattler: Doesnt it mean that God never makes a mistake? This was just the thought that troubled father needed to have brought before his mind. If the angel Gabriel had come down from heaven to help him, he could have suggested nothing more timely. And then the father, clasping the little one to his bosom, exclaimed, Yes, my precious darling, that is just what it means. His confidence in God revived. The dark cloud that had settled down upon him was scattered.
2. Tenderly. He is the God of the dew-drop as well as of the thunder and the tempest. He is the God of the tender grass as well as of the gnarled and knotted mountain oak.
3. Faithfully. He will provide for His people, not the things that they would most like to have here--not those that are the most pleasant and agreeable--but those that are the best. The foundation promise of the covenant is--No good thing will He withhold.
II. WHY DOES HE THUS PROVIDE FOR HIS PEOPLE? Two motives operate with Him to do this. One of these has reference to His people; the other has reference to Himself.
1. The motive in His people which leads God thus to reveal Himself as their Provider is their need--their weakness, or their want.
2. The motive in Himself is because He has the fulness required to meet our necessities. In us is weakness, in Him is strength; in us is ignorance, in Him is wisdom; in us is poverty, in Him is riches; in us is emptiness, in Him is fulness. And it is from the blending of these two elements--this weakness in us and this strength in Him--that the resultant force is found which will lead us on to victory. Let us take a familiar illustration of this statement. Yonder is a little fly. It is walking over the ceiling of the room with its head downwards, and yet it walks as safely as you or I do on the floor of the same room with our heads up. And now let us take our stand near yonder massive rock, over which the waves of the ocean are dashing continually. See, there is a little mollusc clinging to the smooth side of that rock. The sea sends up its mighty billows to dash in foam and thunder on that rock. But they can no more move that mollusc that clings there, than they can move the rock itself from its firm base. And what gives to these feeble creatures the security that attends them in their positions of danger? Under the foot of the fly, as it walks over the ceiling, is a little vacant space, a point of emptiness. And there is the same under the shell of the mollusc, as it clings to the rock. The power of the atmosphere is brought to bear on that point of emptiness in the foot of the fly and the shell of the mollusc. This gives to the fly and to the mollusc all the security and support they realize. And the same principle applies to spiritual things. When I am weak, said St. Paul, then I am strong. When I feel my weakness, i.e., and take hold of the strength that is offered me, then I am strong. The fly and the mollusc make use of the weakness that is in them to draw strength from the atmosphere by which they are surrounded. This gives to the fly the strength of the ceiling over which it walks: and to the mollusc the firmness of the rock to which it clings. And in the same way the Christian who feels his own weakness and takes hold of Gods strength is made as strong--yes! tell it out with boldness, for it is the truth--is made as strong as the omnipotent arm on which he leans, and the Almighty Jehovah to whom he clings. (R. Newton, D. D.)
Jehovah will pvovide
I. Look at the words AS THEY BEAR ON THAT GRAND CENTRAL EVENT IN THE WORLDS HISTORY TO WHICH THEY HAD A PROSPECTIVE REFERENCE, AND IN WHICH THEY WERE DESTINED TO FIND THEIR FULL ACCOMPLISHMENT. For in this same place nearly two thousand years after--on or near the spot to which Abraham gave the name of Jehovah will provide--Jehovah did provide a Lamb for a burnt-offering, whose death will be the theme of all heaven throughout eternity! God never knew another from the beginning. I doubt not that Isaac was a Divinely ordained type of Him. Was Isaac the child of the promise? The true Child of the promise was Christ. Was Isaac long promised and long waited for before his birth? Four thousand years elapsed, of promise and long expectation, ere Simeon took up the Child Jesus in his arms, saying, Mine eyes have seen Thy salvation. Was Isaacs birth supernatural? The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore also that Holy Thing which shall be born of thee shall be called the Son of God. Did Isaac meekly submit to be bound to the altar on the wood? He is led as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He openeth not His mouth. But here the resemblances seem to stop. Or, if there be anything, as I doubt not there is much, in the semblance of Isaacs death and resurrection, yet assuredly it is here but a shadow. For no sinner might ever die to expiate sin; and our God never would have a human sacrifice even to prefigure the true. But now behold, at last, the Man that is Gods fellow! Behold the Lamb for a burnt-offering--O yes, consumed by the fire of that Divine holiness and justice, of which the fire of all the burnt-offerings was but the shadow.
II. HATH APPEARED. Abraham used the future tense--will provide. Are you in deep perplexity as to your path, and fearful of taking a false step? Write Jehovah-jireh, the Lord will provide counsel. The name of this Lamb is Wonderful, Counsellor--I will instruct thee, and teach thee in the way in which thou shelf go; I will guide thee with Mine eye. Are you called to some arduous duty? Write Jehovah-jireh, the Lord will provide strength--My strength is made perfect in weakness. Are you straitened as to temporal provision? Write still this word, Jehovah-jireh, for your heavenly Father knoweth that ye have need of these things. Do you anticipate painfully the conflict with the last enemy? Write Jehovah-jireh--O death, I will be thy plagues; O grave, I will be thy destruction. And as for the eternity beyond, still write Jehovah-jireh, for the Lamb, which is in the midst of the throne, shall feed them and shall lead them unto living fountains of waters; and God shall wipe away all tears from their eyes. (C. J. Brown, D. D.)
God the provider
I. WHAT DOES GOD PROVIDE FOR HIS PEOPLE? For their wants:
1. Here.
2. Hereafter.
II. WHEN IS IT THAT GOD PROVIDES FOR HIS PEOPLE? Just when He sees fit; just as it accords with His infinite wisdom, and not as it accords with our carnal conceptions. He has a set time to favour Zion.
1. In life.
2. In sickness.
3. In death.
III. HOW DOES GOD PROVIDE FOR HIS PEOPLE? Little do we know of the numberless expedients to which God has recourse in His providence. (R. Luggar.)
The Lord will provide
No man who will tread in the steps of Abraham, that is, believe God and obey Him, will ever want a place on which to write Jehovah-jireh. He who shall do this may inscribe Jehovah-jireh on his purse, his table, his cupboard, his trade, his temptation, his trials, his afflictions, his dying day, and his future immortality. Faith--Obedience--The Lord will provide, are three points in the economy of God, as inseparable as the attributes of the Divine nature. (J. Bate.)
Money provided
Long before the establishment of Bible societies, the Rev. Peter Williams, a pious, distinguished clergyman of Wales, seeing that his countrymen were almost entirely destitute of the Bible, and knowing that the work of the Lord could not prosper without it, undertook, though destitute of the means, to translate and publish a Welsh Bible for their use. Having expended all his living, and being deeply involved in debt, with the work unfinished, he expected every hour to be arrested and imprisoned, without the means or hope of release. One morning he had taken an affectionate leave of his family for the purpose of pursuing his pious labours, with an expectation that he should not be permitted to return, when, just as he was mounting his horse, a stranger rode up and presented him a letter. He stopped and opened it, and found, to his astonishment, that it contained information that a lady had bequeathed him a legacy of £300 sterling. Now, said he, my dear wife, I can finish my Bible, pay my debts, and live in peace at home. (J. Bate.)
Food provided
A lady, who had just sat down to breakfast, had a strong impression upon her mind that she must instantly carry a loaf of bread to a poor man, who lived about half a mile from her house, by the side of a common. Her husband wished her either to postpone taking the loaf of bread till after breakfast, or to send it by her servant; but she chose to take it herself instantly. As she approached the hut, she heard the sound of a human voice. Willing to hear what it was, she stepped softly, unperceived, to the door. She now heard the poor man praying, and among other things he said. O Lord, help me! Lord, Thou wilt help me; Thy providence cannot fail; and although my wife, myself, and children have no bread to eat, and it is now a whole day since we bad any, I know Thou wilt supply me, though Thou shouldst again rain down manna from heaven. The lady could wait no longer; she opened the door, Yes, she replied, God has sent you relief. Take this loaf, and be encouraged to cast your care upon Him who careth for you, and when you ever want a loaf of bread, come to my house. (J. G. Wilson.)
Our Provider
The Lord has made full provision for every human being. Behold the fields of fertile earth! Count the millions of acres on which we can grow food for man and beast. There is enough for each, for all, and for evermore.
1. He will provide a path for our life. You have seen a book without a title-page, and may have thought, My life is like this book; I came into the world by chance, as a mite is found on the cheese. The Lord made provision for your life. He gave a body in which your spirit could live, eyes with which to see, the power of speech, the command of thought; and, having provided you with a beginning, He also prepared a path in the world for your life.
2. The Lord will provide us with love. When you came into the world, He looked upon you with love, and His heart never changes. God is said to be like a sun. You can open your door and let in the blessed sunlight; and in the same way, you may open the chambers of your soul and be filled with the love of God.
3. The Lord will provide us with pardon.
4. The Lord also provides salvation for us.
5. He has provided for us peace of soul. Yesterday, when coming down Oxford Street, I noticed a painter on the top of a very high ladder. People were passing to and fro continually, yet the painter did not look down, and he did not appear to have the slightest anxiety. I stood and heard him humming a song. He was in a dangerous position; on the top of a high ladder resting upon the flags with people passing who might jog against the ladder and knock it over; yet he sang forth in gladness, and when he saw me nodded with delight. What was the secret? I will tell you. At the foot of the ladder stood a man holding it firmly, and this man was his safeguard. The painter had perfect peace up there on the ladder; he knew that his friend at the bottom was holding it, and that if any one came near the ladder unawares, the man at the bottom of it would warn them off. Likewise, the Lord provides peace for all His people. He holds our souls in
His hands, and nothing shall happen to us unknown to Him. He orders our steps, directs our paths, and numbers the very hairs of our heads. The man who knows this fact enjoys a solid peace which nothing can shake.
6. Let me close by showing that He will provide us with the power of true manhood. (W. Birch.)
The cure for care
I. The first thing that God provides for His people is--PROTECTION IS DANGER. It is wonderful how many illustrations we find, both in the Bible and out of it, of the way in which God provides protection in danger for His people. When we open the Bible for these illustrations, they meet us everywhere--Noah, Joseph, Moses, Jonah, Daniel. The animal and the vegetable kingdom afford us plenty of illustrations of this same truth. Look at the scales of the crocodile, and the thick, tough hide of the rhinoceros, and the powerful trunk of the elephant, and the strength and courage of the lion. Look at the turtle, with the castle that it carries about with it, and the snail crawling along with its house on its back. When you see how God provides for the protection of all these different creatures, you see how each of them illustrates the truth which Abraham was taught on Mount Moriah, when he called the name of it Jehovah-jireh. A friend of mine has a very powerful microscope. One day he showed me some curious specimens through it. Among these were some tiny little sea animals. They were so small that they could not be seen with the naked eye. They are made to live on the rocks under the water; and, to protect themselves from being swept away by the force of the waves, they are furnished with the tiniest little limbs you ever saw. Each of these is made exactly in the shape of an anchor. This they fasten in the rock; and as I looked at them with wonder through the microscope, I thought. Why, even among these very little creatures we see Jehovah-jireh, too! The Lord provides for their protection. And every apple and pear and peach and plum that grows shows the same thing, in the skin which is drawn over them for their protection. And so does every nut, in the hard shell which grows round its kernel. And so does every grain of wheat, and every ear of Indian corn, in the coverings so nicely wrapped around them to keep them from harm. And God is doing wonderful things all the time for the protection of His people. A Christian sailor, when asked why he remained so calm in a fearful storm, said, If I fall into the sea, I shall only drop into the hollow of my Fathers hand, for He holds all these waters there.
II. The second thing that God provides for His people is--RELIEF IN TROUBLE. Here is a striking illustration of the way in which God can provide this relief, when it is needed. Some years ago there was a Christian man in England, who was in trouble. He was poor, and suffered much from want of money. A valuable property had been left to him. It would be sufficient to make him comfortable all the rest of his life, if he could only get possession of it. But in order to do this, it was necessary to find out some deeds connected with this property. But neither he, nor any of his friends, could tell where those deeds were to be found. They had tried to find them for a long time; but all their efforts had been in vain. At last, God provided relief for this man in his trouble in a very singular way. On one occasion, Bishop Chase, who was then the Bishop of Ohio, in America, was on a visit to the city of Philadelphia. He was stopping at the house of Mr. Paul Beck. One day, while staying there, he received a letter from one of the bishops of the Church of England. This letter was written to Bishop Chase, to ask him to make some inquiries about the deeds relating to the property of which we have spoken. The letter had been sent out first to Ohio, and then to Washington, where the bishop had been. From there it had been sent on after him to Philadelphia. If Bishop Chase had received this letter in Ohio, or in Washington, he would probably have read it, and then have said to himself, I cant find out anything about these deeds, and would have written to his friend, the English bishop, telling him so. But the letter came to him while he was at Mr. Becks house. Mr. Beck was present when the letter was received. The bishop read it to him. When Mr. Beck heard the letter read, he was very much astonished. Bishop Chase, said he, it is very singular that this letter should have come to you while you are at my house. Sir, I am the only man in the world that can give you the information asked for in this letter. I have the deeds in my possession. I have had them for more than forty years, and never could tell what to do with them, or where to find the persons to whom they belong. How wonderful it was that this letter, after coming across the ocean, and going from one place to another in this country, should reach the bishop while he was in the house, and in the presence of the only man in the world who could tell about those lost deeds! And if the poor man to whom the property belonged, when he came into possession of it, knew about the singular way in which those deeds were found, he certainly would have been ready to write upon them, in big round letters, the words, Jehovah-jireh--the Lord will provide. God provided relief for him in his trouble.
III. But there is a third thing that the Lord will provide, and that is--SALVATION FOR THE SOUL. Here is an illustration of a man who was very much burdened with care on account of his soul, and who had this care cured by the salvation which Jesus provides. Many years ago there was a very celebrated preacher, whose name was the Rev. George Whitefield. He went travelling all over England and this country preaching the gospel, and did a great deal of good in this way. One day a brother of Mr. Whitefields heard him preach. The sermon led him to see what a sinner he was, and he became very sorry on account of his sins. He was burdened with care because he thought his soul could not be saved; and for a long time it seemed as if he could get no relief from this burden. And the reason of it was that he was not willing to believe the word of Jesus. It is only in this way that we can be saved. When we read the promises of Jesus in the Bible, we must believe that He means just what he says. We must trust His word, and then we shall be saved. Well, one evening this brother of Mr. Whitefield was taking tea with the Countess of Huntingdon. This was an earnest Christian lady, who took a great interest in all good ministers, and the work they did for Jesus. She saw that the poor man was in great trouble of mind, and she tried to comfort him as they took their tea by talking to him about the great mercy of God to poor sinners through Jesus Christ. Yes, my lady, said the sorrowful man, I know what you say is true. The mercy of God is infinite. I am satisfied of this. But, ah! my friend, there is no mercy for me. I am a wretched sinner, a lost man. I am glad to bear it, Mr. Whitefield, said Lady Huntingdon. I am glad in my heart that you have found out you are a lost man. He looked at her with great surprise. What, my lady! he exclaimed, glad, did you say? glad at heart that I am a lost man? Why, certainly I am, Mr. Whitefield, said she; for you know, Jesus Christ came into the world to seek and to save them that are lost. And if you feel that you are a lost man, why, you are just one of those that Jesus came to save. This remark had a great effect on Mr. Whitefield. He put down the cup of tea that he was drinking, and clapped his hands together, saying, Thank God for that! Thank God for that! He believed Gods promise then. That cured his care. It took away his trouble. It saved his soul. He was taken suddenly ill and died that same night, but he died happy.
Jehovah-jireh
Observe, as you read this chapter, that this was not the first time that Abraham had thus spoken. When he called the name of the place Jehovah-jireh he had seen it to be true--the ram caught in the thicket had been provided as a substitute for Isaac: Jehovah had provided.
But he had before declared that truth when as yet he knew nothing of the Divine action, when he could not even guess how his extraordinary trial would end. His son Isaac had said to him, Behold the fire and the wood, but where is the lamb for a burnt-offering? and the afflicted father had bravely answered, My son, God will provide. In due time God did provide, and then Abraham honoured Him by saying the same words, only instead of the ordinary name for God he used the special covenant title--Jehovah. That is the only alteration; otherwise in the same terms he repeats the assurance that the Lord will provide. That first utterance was most remarkable; it was simple enough, but how prophetic!
1. It teaches us this truth, that the confident speech of a believer is akin to the language of a prophet. The man who accepts the promise of God unstaggeringly, and is sure that it is true, will speak like the seers of old; he will see that God sees, and will declare the fact, and the holy inference which comes of it. The believers child-like assurance will anticipate the future, and his plain statement--God will provide --will turn out to be literal truth.
2. True faith not only speaks the language of prophecy, but, when she sees her prophecy fulfilled, faith is always delighted to raise memorials to the God of truth.
3. Note yet further, that when faith has uttered a prophecy, and has set up her memorial, the record of mercy received becomes itself a new prophecy. Abraham says, Jehovah-jireh--God will see to it; what was he doing but prophesying a second time for future ages?
I. When Abraham said Jehovah will provide, he meant us, first of all, to learn that THE PROVISION WILL COME IN THE TIME OF OUR EXTREMITY. The Lord gave our Lord Jesus Christ to be the Substitute for men in view of the utmost need of our race.
II. Secondly, upon the mount THE PROVISION WAS SPONTANEOUSLY MADE for Abraham, and so was the provision which the Lord displayed in the fulness of time when He gave up His Son to die.
III. But, thirdly, we ought to dwell very long and earnestly upon the fact that for mans need THE PROVISION WAS MADE BY GOD HIMSELF. The text says, Jehovah jireh, the Lord will see to it, the Lord will provide. None else could have provided a ransom. Neither on earth nor in heaven was there found any helper for lost humanity. I will only interject this thought here--let none of us ever interfere with the provision of God. If in our dire distress He alone was our Jehovah-jireh, and provided for us a Substitute, let us not think that there is anything left for us to provide. O sinner, do you cry, Lord, I must have a broken heart? He will provide it for thee. Do you cry, Lord, I cannot master sin, I have not the power to conquer my passions? He will provide strength for thee. Do you mourn, Lord, I shall never hold on and hold out to the end. I am so fickle? Then He will provide perseverance for thee.
IV. That which God prepares for poor sinners is A PROVISION MOST GLORIOUSLY MADE. God provided a ram instead of Isaac. This was sufficient for the occasion as a type; but that which was typified by the ram is infinitely more glorious. In order to save us God provided God. I cannot put it more simply. He did not provide an angel, nor a mere man, but God Himself. Come, sinner, with all thy load of sin: God can bear it; the shoulders that bear up the universe can well sustain thy load of guilt. God gave thee His Godhead to be thy Saviour when He gave thee His Son. But He also gave in the person of Christ perfect manhood--such a man as never lived before, eclipsing even the perfection of the first Adam in the garden by the majestic innocence of His nature. When Jesus has been viewed as man, even unconverted men have so admired His excellence that they have almost adored Him. Jesus is God and man, and the Father has given that man, that God, to be thy Redeemer.
V. Fifthly, THE PROVISION WAS MADE EFFECTIVELY. Isaac did not die: the laughter in Abrahams house was not stifled; there was no grief for the patriarch; he went home with his son in happy companionship, because Jehovah had provided Himself a lamb for a burnt-offering. The ram which was provided did not bleed in vain; Isaac did not die as well as the ram; Abraham did not have to slay the God-provided victim and his own son also. No, the one sacrifice sufficed. Beloved, this is my comfort in the death of Christ I hope it is yours--that He did not die in vain.
VI. Turn we then, sixthly, to this note, that we may well glorify Jehovah-jireh because THIS PROVISION WAS MADE FOR EVERY BELIEVER. VII. But now I close with a remark which will reveal the far-reaching character of my text. Jehovah-jireh is true concerning all necessary things. The instance given of Abraham being provided for shows us that the Lord will ever be a Provider for His people. As to the gift of the Lord Jesus, this is A PROVISION WHICH GUARANTEES ALL OTHER PROVISION. He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things? (C. H. Spurgeon.)
The Lord will provide
A poor woman, holding the hand of her little boy, recently said to the preacher, Sir, the word Jehovah-jireh has been a great comfort to us through this child. Owing to my husbands long illness we were in great want. But one Sunday Robert came running home and said: Cheer up, father and mother, the Lord will be sure to provide; Jehovah-jireh! And often after that, when we have been in trouble, he has said: Come, let us sing a verse of Jehovah-jireh--
Though troubles assail and dangers affright,
Though friends should all fail, and foes all unite,
Yet one thing secures us, whatever betide,
The Scripture assures us--The Lord will provide.
Once, when we had no food left, he again told us not to forget Jehovah-jireh. He went out, but came back in a few minutes holding up a shilling he had found on the pavement, and saying: Heres Jehovah-jireh, mother; I was sure He would provide! Who will say this betokened childish ignorance and not Christian wisdom? Might not our philosophy be more sound, if we were more as little children? We know who said, Out of the mouth of babes and sucklings Thou hast perfected praise. Hast not help often come to the people of God as unexpectedly, giving rise to the proverb, Mans extremity is Gods opportunity? Should we not gratefully acknowledge such interposition of Providence; such special help from Jehovah the Provider. (Newman Hall, LL. B.)
In the mount of the Lord it shall be seen
1. The Lord will be seen. In His special providence to His servants in their afflictions.
2. The time when He will be seen. In the mount, i.e., when things are brought to an extremity; when we think there is no more help nor hope, that is the time when the Lord will be seen.
I. IT IS GODS USUAL MANNER TO BRING HIS CHILDREN TO EXTREMITIES.
1. And the first cause why the Lord doth so usually do it is, when He brings afflictions on His children; He lets it run along till they may think there is no more help nor hope, that so it may be an affliction to them. If a man were in a smoky house, and had a door opened, it were no difficulty for him to shift himself out of it; but when we are shut up, that is it which makes it difficult; and that it might be so, the Lord suffers it to come to an extremity.
2. Secondly, the Lord brings us to an extremity because the Lord might be sought to; for so long as the creatures can do us any good, we will go no further; but when they fail us, we are ready to look up to the Lord; as it is with men which are on the seas, when they are in an extremity, those that will not pray at any other time, will pray now, and be ready to say with these in the prophet Hosea, Come and let us return unto the Lord; for He hath torn, and He will heal us; He hath smitten, and He wilt bind us up Hos_6:1); and the reason is, because where the creature ends, the Lord must begin, otherwise there can be no help at all.
3. Thirdly, the Lord doth it, because that hereby it comes to pass that the Lord may be known to be the helper; that when we are delivered He may have all the praise.
4. Fourthly, the Lord doth it, because all that we have, we may have as a new gift; therefore the Lord suffers us, as it were, to forfeit our leases, as it were, that He may renew them; otherwise we should think ourselves to be freeholders.
5. Fifthly, the Lord doth it because He may teach us by experience to know Him. But here some man will be ready to say, Why cannot that be without these extremities? To this I answer, you must know when a man goes on in a course, without any troubles or changes, his experience is to no purpose; for he hath no great experience of the Lord. But when a man is in tribulation, that brings experience; and experience, hope; for it is another kind of experience that is so learned, than that which comes without it; and indeed nothing is well learned till it be learned by experience.
6. Lastly, the Lord does it for proof and trial, as in the case of Abraham.
II. IN THE TIME OF EXTREMITIES WILL THE LORD BE SEEN, AND NOT BEFORE. Why?
1. Because the Lord knows this is the best way to draw forth the practice of many graces and good duties, which otherwise would be without use.
2. Because He would give a time to men to repent and meet Him in, which is good for His children; otherwise we would not seek unto the Lord.
3. To let us know the vanity of the creature. The use of it is to teach us not to make too much haste for deliverance in the time of distress, but to wait upon the Lord, yea, depend upon His providence when we seem to be without help. If we look upon the creature, yet then are we to depend upon the Lord, so as never to say there is no help, but on the contrary to say, I will trust in Him though He kill me.
III. GODLY MENS EXTREMITIES ARE BUT TRIALS, SENT FOR THEIR GOOD; NOT PUNISHMENT SENT FOR THEIR HURT AND RUIN. Ay, but what is that good? Why, this; first, it shall increase grace in your hearts; for as the gold which is tried loseth nothing but dross, and so is made the better thereby, so it is with our afflictions, for the trial of our faith, saith the apostle, bringeth forth patience; for the greater thy trial is, the more it strengthens thy faith, and so increaseth comfort; for when the afflictions of the apostle abounded, his consolation abounded also. Again, you shall have the greater wages; for when a man hath a friend that hath been employed about any great thing for him, why, the greater the trouble was which he did undergo for him, the more will he be beholden to him, and the greater reward will he bestow upon him; even so, the greater the trials are from the Lord, the greater benefit will come to us by them. (J. Preston.)
Gods providence
The celebrated Richard Boyle, Earl of Cork, who rose from a humble station in life to the highest rank, and passed through strange and trying vicissitudes, used these words as his motto, and ordered them to be engraved on his tomb: Gods providence is my inheritance. (Old Testament Anecdotes.)
Trust in the Lord
Paul Gerhardt, the German poet and preacher, after ten years of pastoral work in Berlin, was deprived of his charge by the King of Prussia, and expelled from the country. He turned towards Saxony, his native land, accompanied by his wife and little children, all on foot, without means and without prospect. They stopped at a village inn to pass the night, and there the poor woman naturally gave way to a burst of sorrow and anxiety. Her husband endeavoured to comfort her, especially dwelling upon the words of Scripture, Trust in the Lord with all thine heart, and lean not to thine own understanding; in all thy ways acknowledge Him, and He shall direct thy paths. The same evening two gentlemen entered the inn parlour, and mentioned that they were on their way to Berlin to seek the deposed clergyman, Paul Gerhardt, by order of Duke Christian, of Merseburg, who desired to settle a considerable pension on him as a compensation for the injustice from which he had suffered. (Fifteen Hundred Illustrations.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v14
Genesis
FAITH TESTED AND CROWNED
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JEHOVAH-JIREH
Gen 22:14.
As these two, Abraham and Isaac, were travelling up the hill, the son bearing the wood, and the father with the sad burden of the fire and the knife, the boy said: ‘Where is the lamb?’ and Abraham, thrusting down his emotion and steadying his voice, said: ‘My son, God will provide Himself a lamb.’ When the wonderful issue of the trial was plain before him, and he looked back upon it, the one thought that rose in his mind was of how, beyond his meaning, his words had been true. So he named that place by a name that spoke nothing of his trial, but everything of God’s provision-’The Lord will see,’ or ‘The Lord will provide.’
1. The words have become proverbial and threadbare as a commonplace of Christian feeling. But it may be worth our while to ask for a moment what it was exactly that Abraham expected the Lord to provide. We generally use the expression in reference to outward things, and see in it the assurance that we shall not be left without the supply of the necessities for which, because God has made us to feel them, He has bound Himself to make provision. And most blessedly true is that application of them, and many a Christian heart in days of famine has been satisfied with the promise, when the bread that was given has been scant.
But there is a meaning deeper than that in the words. It is true, thank God! that we may cast all our anxiety about all outward things upon Him, in the assurance that He who feeds the ravens will feed us, and that if lilies can blossom into beauty without care, we shall be held by our Father of more value than these. But there is a deeper meaning in the provision spoken of here. What was it that God provided for Abraham? What is it that God provides for us? A way to discharge the arduous duties which, when they are commanded, seem all but impossible for us, and which, the nearer we come to them, look the more dreadful and seem the more impossible. And yet, when the heart has yielded itself in obedience, and we are ready to do the thing that is enjoined, there opens up before us a possibility provided by God, and strength comes to us equal to our day, and some unexpected gift is put into our hand, which enables us to do the thing of which Nature said: ‘My heart will break before I can do it’; and in regard to which even Grace doubted whether it was possible for us to carry it through. If our hearts are set in obedience to the command, the farther we go on the path of obedience, the easier the command will appear, and to try to do it is to ensure that God will help us to do it.
This is the main provision that God makes, and it is the highest provision that He can make. For there is nothing in this life that we need so much as to do the will of our Father in heaven. All outward wants are poor compared with that. The one thing worth living for, the one thing which being secured we are blessed, and being missed we are miserable, is compliance in heart with the commandment of our Father; and that compliance wrought out in life. So, of all gifts that He bestows upon us, and of all the abundant provision out of His rich storehouses, is not this the best, that we are made ready for any required service? When we get to the place we shall find some lamb ‘caught in the thicket by its horns’; and heaven itself will supply what is needful for our burnt offering.
And then there is another thought here which, though we cannot certainly say it was in the speaker’s mind, is distinctly in the historian’s intention, ‘The Lord will provide.’ Provide what? The lamb for the burnt offering which He has commanded. It seems probable that that bare mountain-top which Abraham saw from afar, and named Jehovah-jireh, was the mountain-top on which afterwards the Temple was built. And perhaps the wood was piled for the altar, on which Abraham was called to lay his only son, on that very piece of primitive rock which still stands visible, though Temple and altar have long since gone; and which for many a day was the place of the altar on which the sacrifices of Israel were offered. It is no mere forcing of Christian meanings on to old stories, but the discerning of that prophetic and spiritual element which God has impressed upon these histories of the past, especially in all their climaxes and crises, when we see in the fact that God provided the ram which became the appointed sacrifice, through which Isaac’s life was preserved, a dim adumbration of the great truth that the only Sacrifice which God accepts for the world’s sin is the Sacrifice which He Himself has provided.
This is the deepest meaning of all the sacrificial worship, as of Israel so of heathen nations-God Himself will provide a Lamb. The world had built altars, and Israel, by divine appointment, had its altar too. All these express the want which none of them can satisfy. They show that man needed a Sacrifice; and that Sacrifice God has provided. He asked from Abraham less than He gives to us. Abraham’s devotion was sealed and certified because he did not withhold his son, his only son, from God. And God’s love is sealed because He hath not withheld His only-begotten Son from us.
So this name that came from Abraham’s grateful and wondering lips contains a truth which holds true in all regions of our wants. On the lowest level, the outward supply of outward needs; on a higher, the means of discharging hard duties and a path through sharp trials; and, on the highest of all, the spotless sacrifice which alone avails for the world’s sins-these are the things which God provides.
2. So, note again on what conditions He provides them.
The incident and the name became the occasion of a proverb, as the historian tells us, which survived down to the period of his writing, and probably long after, when men were accustomed to say, ‘In the mount of the Lord it shall be provided.’ The provision of all sorts that we need has certain conditions as to the when and the where of the persons to whom it shall be granted. ‘In the mount of the Lord it shall be provided.’ If we wish to have our outward needs supplied, our outward weaknesses strengthened, power and energy sufficient for duty, wisdom for perplexity, a share in the Sacrifice which taketh away the sins of the world, we receive them all on the condition that we are found in the place where all God’s provision is treasured. If a man chooses to sit outside the baker’s shop, he may starve on its threshold. If a man will not go into the bank, his pockets will be empty, though there may be bursting coffers there to which he has a right. And if we will not ascend to the hill of the Lord, and stand in His holy place by simple faith, and by true communion of heart and life, God’s amplest provision is nought to us; and we are empty in the midst of affluence. Get near to God if you would partake of what He has prepared. Live in fellowship with Him by simple love, and often meditate on Him, if you would drink in of His fulness. And be sure of this, that howsoever within His house the stores are heaped and the treasury full, you will have neither part nor lot in the matter, unless you are children of the house. ‘In the mount of the Lord it shall be provided.’ And round it there is a waste wilderness of famine and of death.
Further, note when the provision is realised.
When the man is standing with the knife in his hand, and next minute it will be red with the son’s blood-then the call comes: ‘Abraham!’ and then he sees the ram caught in the thicket. There had been a long weary journey from their home away down in the dry, sunny south, a long tramp over the rough hills, a toilsome climb, with a breaking heart in the father’s bosom, and a dim foreboding gradually stealing on the child’s spirit. But there was no sign of respite or of deliverance. Slowly he piles together the wood, and yet no sign. Slowly he binds his boy, and lays him on it, and still no sign. Slowly, reluctantly, and yet resolvedly, he unsheathes the knife, and yet no sign. He lifts his hand, and then it comes.
That is God’s way always. Up to the very edge we are driven, before His hand is put out to help us. Such is the law, not only because the next moment is always necessarily dark, nor because God will deal with us in any arbitrary fashion, and play with our fears, but because it is best for us that we should be forced to desperation, and out of desperation should ‘pluck the flower, safety.’ It is best for us that we should be brought to say, ‘My foot slippeth!’ and then, just as our toes are sliding upon the glacier, the help comes and ‘Thy mercy held me up.’ ‘The Lord is her helper, and that right early.’ When He delays, it is not to trifle with us, but to do us good by the sense of need, as well as by the experience of deliverance. At the last moment, never before it, never until we have found out how much we need it, and never too late, comes the Helper.
So ‘it is provided’ for the people that quietly and persistently tread the path of duty, and go wherever His hand leads them, without asking anything about where it does lead. The condition of the provision is our obedience of heart and will. To Abraham doing what he was commanded, though his heart was breaking as he did it, the help was granted-as it always will be.
3. And so, lastly, note what we are to do with the provision when we get it.
Abraham christened the anonymous mountain-top, not by a name that reminded him or others of his trial, but by a name that proclaimed God’s deliverance. He did not say anything about his agony or about his obedience. God spoke about that, not Abraham. He did not want these to be remembered, but what he desired to hand on to later generations was what God had done for him. Oh! dear friends, is that the way in which we look back upon life? Many a bare, bald mountain-top in your career and mine we have got our names for. Are they names that commemorate our sufferings or God’s blessings? When we look back on the past what do we see? Times of trial or times of deliverance? Which side of the wave do we choose to look at, the one that is smitten by the sunshine or the one that is all black and purple in the shadow? The sea looked at from the one side will be all a sunny path, and from the other dark as chaos. Let us name the heights that lie behind us, visible to memory, by names that commemorate, not the troubles that we had on them, but the deliverances that on them we received from God.
This name enshrines the duty of commemoration-ay! and the duty of expectation. ‘The Lord will provide.’ How do you know that, Abraham? and his answer is, ‘Because the Lord did provide.’ That is a shaky kind of argument if we use it about one another. Our resources may give out, our patience may weary. If it is a storehouse that we have to go to, all the corn that is treasured in it will be eaten up some day; but if it is to some boundless plain that grows it that we go, then we can be sure that there will be a harvest next year as there has been a harvest last. And so we have to think of God, not as a storehouse, but as the soil from which there comes forth, year by year and generation after generation, the same crop of rich blessings for the needs and the hungers of every soul. If we have to draw from reservoirs we cannot say, ‘I have gone with my pitcher to the well six times, and I shall get it filled at the seventh.’ It is more probable that we shall have to say, ‘I have gone so often that I durst not go any more’; but if we have to go, not to a well, but to a fountain, then the oftener we go, the surer we become that its crystal cool waters will always be ready for us. ‘Thou hast been with me in six troubles; and in seven thou wilt not forsake me,’ is a bad conclusion to draw about one another; but it is the right conclusion to draw about God.
And so, as we look back upon our past lives, and see many a peak gleaming in the magic light of memory, let us name them all by names that will throw a radiance of hope on the unknown and un-climbed difficulties before us, and say, as the patriarch did when he went down from the mount of his trial and deliverance, ‘The Lord will provide.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv11, 12, 15 (See Scofield "Heb 1:4").
angel
(See Scofield "Heb 1:4").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v15 The Blessing of the Lord Repeated
The Blessing of the Lord Repeated
v. 15. And the Angel of the Lord called unto Abraham out of heaven the second time,
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v. 16. and said, By Myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son,
v. 17. that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven and as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies;
v. 18. and in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. A solemn declaration and prophecy, supported by the strongest oath which the Lord may swear, by Himself. The extent of the promise, which points forward to a numberless progeny, to the complete overthrow of all enemies, and especially to the fact that in his Seed, in the one great Seed of the woman, all nations of the earth should be blessed, precludes the understanding of a mere temporal blessing. It is chiefly to this blessing that St. Paul refers when he writes: "He saith not, And to seeds, as of many; but as of one, ‘And to thy Seed,’ which is Christ," Gal 3:16. In Christ all nations of the earth are blessed; in His power the people of God, the spiritual descendants of Abraham, conquer all their enemies. That is the victory which overcometh the world, even our faith.
v. 19. So Abraham returned unto his young men, and they rose up and went together to Beersheba. And Abraham dwelt at Beersheba. Abraham’s faith had been fully vindicated; his trust had been rewarded in a most wonderful manner. He now, with Isaac, returned to the place where his servants were waiting for him, and together they journeyed back to Beersheba.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv11, 13, 15, 18 the angel of Yahweh
the angel of Yahweh
Possible meanings are 1) Yahweh made himself look like an angel or 2) this was one of Yahweh's angels or 3) this was a special messenger from God (some scholars think it was Jesus). Since the phrase is not well understood, it is best to simply translate it as "the angel of Yahweh" using the normal word that you use for "angel." See the note about this phrase in Genesis 16:7.
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from heaven
This refers to the place where God lives.
Here I am
"Yes, I am listening" or "Yes, what is it?" See how you translated this in Genesis 22:1.
Do not lay your hand upon the lad, nor do anything to harm him
The phrase "Do no lay your hand upon" is a way of saying "do not harm." God said basically the same thing twice to emphasize that Abraham should not hurt Isaac. AT: "Do not hurt the boy in any way" (See: Idiom and Parallelism)
now I know ... from me
The words "I" and "me" refer to Yahweh. When translating what is in the quote, do it as the angel of Yahweh did and use the words "I" and "me" when referring to Yahweh.
you fear God
This refers to deeply respecting God and showing that respect by obeying him.
seeing that
"because I see that"
you have not withheld your son ... from me
"you have not held back your son ... from me." This can be stated in positive form. AT: "you were willing to offer your son ... to me" (See: Double Negatives)
your son, your only son
It is implied that God knows that Abraham has another son, Ishmael. This emphasizes that Isaac is the son that God promised to give Abraham. See how you translated a similar phrase in Genesis 22:2. (See: Assumed Knowledge and Implicit Information)
translationWords
angel
Yahweh
heaven
Abraham
fear
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv11–18 22:11 The angel of the Lord stopped Abraham just…
22:11 The angel of the Lord stopped Abraham just as he was ready to plunge the knife into his son.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.