The positive prohibition to bring Isaac down to the country Abraham had left, and seeking a spouse for him in the place of promise (heaven), by the mission of Eleazer, spoken of elsewhere already, and Rebekah taking the place of Sarah—the Church instead of Israel.
3. Here Abraham attributes to God His full title of glory in heaven and earth. There was to be no connection with the rejected race—with the world in which he dwelt a stranger. It enhances the Melchizedek title (not state) of God, and according to Colossians and Eph. 1, but there fulfilled in Christ. The whole title as a sphere of glory is here—Abraham calls God " Jehovah the God of heaven, and the God of the earth," further on, to his servant Eleazer, " the God of heaven " as He who had called him; his faith owned Him the former; in realization He was only and distinctively the latter, and hence the source and power (through grace) of. Abraham's hope. Daniel speaks of the " God of heaven," he could not of the " God of the earth." Some say Christ has all power in heaven and on earth, and we believe it, but He has in no way taken the earth yet, and even in heaven He is on His Father's throne. The Canaanite was a judged race in the place of promise. But Abraham will not have Isaac in the place of nature—the place out of which he was called; and note here, therefore God (Jehovah) is God of heaven—he knows the God which took him out of his country in this character. Isaac was now risen (in figure), Sarah's burial declared him a stranger—he sought a country—he was on heavenly ground. Hence we have a type of the Church, and of the Holy Ghost's work, sent to draw her to the Son—heir of all—out of the world too. Canaanites are a peculiar character of the world—the apostate world—of which Satan is prince—his instruments and power.
8. Note this point; for though the spouse may be taken out the world, yet we can never return into the elements of it again. The man represents the Church in the energy of the Spirit—the spouse, its substance and position as acquired subjectively by the Lord.
12 et seq, the laying the ground of faith right, shows the existence of faith, and finds its effect even though in inferior circumstances—so, " Truth Lord, yet the dogs eat of the crumbs," etc.; so, the centurion, etc.
NOTE.—Abraham gives no blessing to his son; God gives it directly to him, and confirms it to his seed. He charges Eleazar only not to bring back Isaac to the place he had left, and to fetch his wife thence. No doubt Abraham had the earthly promises, but this separation to the heavenly thing is remarkable in his case. He merges, as on earth, in the risen Isaac. As I have noticed, he calls God, “the God of heaven and earth," and Jehovah, "the God of heaven," when he sends Eleazer, which gives these names a greater force. Daniel had only that as a resource when, as God of the earth, He had left His throne in Israel; but here it is the positive source of blessing. Abraham had had his blessing from the Most High God, possessor of heaven and earth, but that is specific.