II. Its emblematic import Fearful as we would be, exceeding fearful, of imposing any sense upon the Holy Scriptures, which God himself has not plainly sanctioned, we will not take upon ourselves absolutely to affirm that the marriage of Isaac was allegorical: but when we consider that some of the most striking parts of Isaac's history are explained by the inspired writers as emblematical of some mystery; that as the promised seed, born in a preternatural way, he was certainly a type of Christ; and that, as being the heir in opposition to Ishmael, he shadowed forth that spiritual seed who should inherit the promises; when we consider too the marvellous circumstances attending his marriage; we cannot reasonably doubt, but that it was a figure or emblem of some mysterious truth. If this ground of interpretation be admitted, we do not then hesitate to say, what that point is which it was intended to prefigure: it was certainly the marriage of God's only dear Son to his bride, the church. 1. God, like Abraham, sends forth his servants to obtain a bride for his Son [The object nearest to the heart of our heavenly Father is to bring souls into connexion with his dear Son. This connexion is often represented under the idea of a marriage. Not to mention the innumerable places in the Old Testament where this image is used, we would only observe, that Jesus Christ is expressly called "the Bridegroom;" that his servants are called "the friends of the bridegroom, who hear his voice, and rejoice" in his prosperity; and that the church is called "the Lamb's wife." Ministers are sent forth to prevail on persons to unite themselves to him by faith, so as to become one flesh, and one spirith, with him. And when they are successful in any instances," they espouse their converts to one husband, that they may present them as a chaste virgin to Christi." To this office they are sworn in the most solemn manner: they are warned, that they shall be called to an account for their discharge of it; that if any through their neglect remain unimpressed with his overtures of mercy, their souls shall be required f John iii. 29. i 2 Cor. xi. 2. 8 Rev. xxi. 9. h Eph. v. 30. 1 Cor. vi. 15, 17. Who that weighs these words, can doubt the propriety of interpreting Isaac's marriage as emblematical of Christ's union with the Church? at the hands of him who neglected them. At the same time they are informed, that if their want of success is not owing to their own negligence, but to the obstinacy of the people to whom they are sent, it shall not be imputed to them; but "they shall receive a recompence according to their own labour," and "be glorious in God's eyes though Israel be not gathered1."] 2. His servants execute their commission in the very way that Abraham's servant did [They look unto God for his direction and blessing; knowing assuredly, that, though "Paul should plant and Apollos water, God alone can give the increase." They endeavour to render the leadings of his providence subservient to their great end. They watch carefully for any signs which may appear of God's intention to render their message effectual; and they are forward to set forth the unsearchable riches of Christ, together with his suitableness and sufficiency for his church's happiness. They declare that He is "appointed heir of all things;" and that out of His fulness all the wants of his people shall be abundantly supplied. They exhibit in their own persons somewhat of that "salvation wherewith he will beautify the meek ;" and to every soul that expresses a willingness to be united to him, they are desirous to impart pledges and earnests of his future love. And if in any instance God blesses their endeavours, they labour to accelerate that perfect union which is the consummation of all their wishes. To any thing that would divert their attention or retard their progress, they say, "Hinder me not, seeing the Lord hath prospered my waym."] 3. Their labours are crowned with similar success [No faithful servant labours altogether in vain". Some doubtless are far more successful than others; but all who endeavour earnestly to "win souls to Christ," have the happiness of seeing some who obey the call, and cheerfully "forsake all to follow him." These are to them now their richest recompence; and in the last day will also be "their joy and crown of rejoicing:" for "when the marriage of the Lamb is come, and his wife hath made herself ready," then shall they also be "called to the marriage supper of the Lamb," and be eternally blessed in his presence. "These are the true sayings of God."] To make a suitable IMPROVEMENT of this history, 1. Let us have respect to God in all our temporal concerns k 1 Cor. iii. 8. m ver. 56. 1 Isai. xlix. 5. with ver. 41. n Jer. xxiii. 22. o Rev. xix. 7-9. [We have seen how simply and entirely God was regarded by all the parties concerned in this affair; by Abraham who gave the commission, by Isaac who acquiesced in it, by the servant who executed it, by Rebekah's friends who submitted to the proposal as proceeding from God, and by Rebekah herself, who willingly accompanied the servant to his master's house. Happy would it be if all masters, children, servants, families, were actuated by such a spirit! We need not limit our thoughts to the idea of marriage; for we are told that "in all our ways we should acknowledge God, and that he will direct our paths." There is not a concern, whether personal or domestic, which we ought not to commit to him. And if all our "works were begun, continued, and ended in him," we should find that God would "prosper the work of our hands upon us:" "being in his way, he would most assuredly lead us to a happy and successful issue P.] 2. Let us execute with fidelity every trust reposed in us [It is the privilege both of masters and servants to know, that "they have a Master in heaven;" who accepts at their hands the most common offices of life, provided his authority is acknowledged, his honour consulted, and his will obeyed, in the execution of them. This is God's own direction to them: "Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; not with eye-service, as men-pleasers; but as the servants of Christ, doing the will of God from the heart; with good will doing service, as to the Lord, and not to men: knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free. And, ye masters, do the same things unto them." Whatever be our particular calling, it is that to which God himself has called us, and which ought to be exercised with a view to him, and as in his immediate sight. O that when we come into the presence of our Lord in the last day, we may be able to give as good an account of ourselves to him, as this servant did to his master Abraham!] 3. Let us accept the offers which are sent to us in Jesus' name— [The great concern typified in the history before us, is that in which we are this moment engaged. We are the servants of the most high God; and you are the people to whom we are sent. We are ambassadors from him; and we beseech you, in Christ's stead, to be reconciled to him, and to accept his overtures of love and mercy. We declare to you, that now he will adorn you with a robe of righteousness and the graces of his Spirit, which were but faintly shadowed forth by the raiment and the jewels that were given to Rebekah'. You shall be "all glorious within, and your raiment of wrought gold." O let us not go away ashamed: let us not return and say, that those whom we have solicited, "refuse to come with us. This is the message which he has sent to every one of you: "Hearken, O daughter, and consider, and incline thine ear; forget also thine own people and thy father's house; so shall the King have pleasure in thy beauty." May God of his mercy incline you to accept his invitation, and make you willing in the day of his power!] rver. 53. s Ps. xlv. 13. t Ps. xlv. 10, 11. XL. JACOB PREFERRED BEFORE ESAU. Gen. xxv. 23. The elder shall serve the younger. THE common gifts of Providence are bestowed in such a regular and ordinary way, that the hand of God is scarcely seen or acknowledged in them. They are considered as resulting from a settled order of things, and are placed to the account of an imaginary cause, called Nature. But it pleases God sometimes to mark his dispensations in so plain a manner, that his agency cannot be overlooked. He withheld from Abraham the promised seed, till there was not the most remote hope of a child being born to him of his wife, Sarah, according to the common course of nature; and thus evinced, beyond a possibility of doubt, that the child was a special and miraculous gift from him. In the same manner he kept Isaac also twenty years childless; and then at last condescended to his repeated supplications, and granted him the desire of his heart. On that occasion God further manifested, that, as "children are a fruit and heritage that cometh of the Lord," so all that relates to them, even to the remotest period of time, is ordered by him. Rebekah, who had been twenty years barren, at last found in herself symptoms of a very extraordinary kind; and being unable to account for them, consulted the Lord. God answered her, that twins were in her womb; that they should be fathers of two distinct nations; that their characters, as also that of their descendants, should be extremely different; that they should contend with each other for the superiority; that the younger should be victorious; and that "the elder should serve the younger." This was not fulfilled in the children themselves; for Esau was stronger than Jacob; being at the head of a warlike band while Jacob was only a poor shepherd, and having many generations of great and powerful men, while Jacob's posterity were oppressed with the sorest bondage. But in the time of David the prophecy began to be accomplished" (we may indeed consider Jacob's obtaining of the birthright as a partial fulfilment of it), and in after ages it was fulfilled in its utmost extent; Edom being made a desolation, while the kingdom of Judah was yet strong and flourishing. We must not however imagine that this is all that is contained in the words of our text. This prophecy is referred to by the inspired writers both of the Old and New Testament; and that too in such a way, as to shew that it is of singular importance. The prophet Malachi adduces it in proof of God's partiality towards the Jewish nation: and St. Paul quotes it, to confirm the idea he has suggested of God's determination to reject the Jews, who were the elder part of his family; and to receive the Gentiles, who were the younger. The whole train of the Apostle's argumentation in that chapter shews, that he had even an ulterior view, which was, to vindicate the sovereignty of God in the disposal of his favours, whether temporal or spiritual; and to make every one sensible that he was altogether indebted to the free grace of God for his hopes of mercy and salvation. To confirm the words in this view, we may observe, I. That God has a right to dispense his blessings according to his own sovereign will a Gen. xxxvi. Ezek. xxv. 12-14. b 2 Sam. viii. 14. c Obad. 6-10, 17, 18; e Rom. ix. 10—13. |