First we have, up to this, the path of faith and promise in various forms, and degrees, and failure; and I think the person of the seed as of promise, all that connected itself with Christ's Person, and in the divine power of life. Now the ground, sacrifice and resurrection; promises given up, looked at as connected with flesh, and promise to one in it.
NOTE.- It begins with Elohim dealing with man, and then brings in Jehovah dealing with the faithful one, founded on the
perfect work done to glorify Him, and the blessing attached to the risen seed.
8, 9. The calmness of Abraham is lovely.
Note here, that Isaac is not slain and laid on the altar, but laid on the altar to be slain-in this, more exactly like Christ.
No doubt there was the fear of God, but what wonderful intimacy what passed at the offering up of Isaac must have given to Abraham. First, God's calling him to such entire self-devotedness to Himself, to give up everything nearest heart to Him, and thus be to Himself, not for another; then withal to trust Him, for the promises were given up and Jehovah trusted for them.
NOTE.- God tempts (tries), as such, but the consequent promises are from the Lord. But all promises, as flesh could trust in them, were given up to and for God; this puts him in a very peculiar place—a place of intimacy—and into which he was brought by God, by His own will to Himself—a wonderful place!
The confirmation to the seed is noticed elsewhere. The whole scene is beautiful, yet solemn; a wonderful act of resigned obedience, and unreserved giving up of self to God, and trust in Him. It was meant as a test, and to bring this out, a fit testimony to Him who did it in far other depths, but a blessed testimony. We have both blessings here united through the seed, and not only promise, but through obedience. It is evident too we are here with wholly a new starting point; Elohim is taking new ground, and as Elohim, in absolute surrender to Himself, accomplished in Christ, and thus takes Himself, " By myself have I sworn," as the sure and immutable ground of blessing, and blessing to Gentiles in the seed. It is in this respect a very important chapter; it is founded on God's nature and righteousness, passed (here in figure) the whole sphere of evil, and in righteousness entered into a new one, which must answer too to the worth of that righteousness, and drawing from God what His own nature could give according to that, yet from Himself as its origin and source, though in righteousness and holiness, fruit of His own nature, counsel, and will, yet saying "because" as Christ too Himself has said both in terms, and laying the ground for it. The scene in itself is of wonderful simplicity.
This chapter seems also the trial of the Church; as possessed by the Spirit, the Church is the man, as in service and affection, and corporately the woman.
Can any doubt the blessed beauty of the covenant-sacrifice of the Son, though there be more in principle in it, i.e., being a principle, it contains more. Thus God's relinquishment, i.e., Christ's of Jewish laughter, to have resurrection joy—and the Church's also—bitter as it may seem, all hang on this example of God, shown in the sacrifice and surrender of Christ. So Sarah's laughter of unbelief is God's laughter of joy, for He chooses the weak things.