THE TYPE, ABRAHAM OFFERING UP ISAAC.

ABRAHAM had waited long, in Faith and Patience, for Isaac, the promised Son. He came, in God's appointed time, and grew up, doubtless as his Father's best earthly treasure. Ishmael was dear to Abraham, Gen. xvii. 18; xxi. 11; how much more Isaac (Gen. xxii. 2. " whom thou lovest ") the son of his old age, the heir of Promises that Abraham justly esteemed glorious. But when this valued son was growing up to manhood, there came the terrible command that his life should be taken by his own Father's hand: Gen. xxii. 1, 2. Abraham's Faith could bear even this hard trial: Heb. xi. 17-19: he did not foresee the withdrawal of the command at the last moment, but his Faith went beyond, and counted on Isaac's being restored to him by Divine power.

I. THE SACRIFICE WAS OF HIS DEAREST POSSESSION. He loved Ishmael, and Sara, doubtless, and Hagar; but this Son was the heir of the promise, the future ancestor of the Messiah, and his life was dearer to Abraham than his own, not only from affection, but also from religious motives. No other earthly object was so precious. But,

II. THE SACRIFICE WAS FREELY MADE. Note that he "rose up early" to go on this painful errand: Gen. xxii. 3; and the whole tenor of the Narrative (including the praise that God Himself, the Searcher of hearts bestowed on him, Gen. xxii. 12, 16), shows how entirely his will was subdued to God's command. If any repining arose, he conquered it; if any doubts, he repressed them; and went forth to do God's will with a ready mind.

III. THE VICTIM FREELY GAVE HIMSELF UP. Isaac was not a child, but twenty to twenty-five years old; quite capable of exerting his own power and will against a fate the reason of which he could not understand. But what unquestioning obedience he shows! That he carried the wood must not be strained into more than a coincidence, for then he was ignorant who or what the sacrifice would be. But when he knew he evidently yielded without a murmur, the noble Son of a noble Father.

THE CONNECTION.

Scripture does not expressly notice this transaction as typical; but there are points in it which allow us so to treat the whole. In one respect the ram was the true type of Christ, offered instead of Isaac as Christ was for Man. But the three points mentioned affect the other view of the circumstances; and then the fact of Isaac's not actually suffering to death teaches us not to strain the application of a Type to every minute particular.

THE ANTI-TYPE, GOD GIVING HIS SON.

I. HE WAS HIS DEAREST POSSESSION. God hates nothing that He has made; He is Love, and full of Love to all his Creatures; but his only-begotten Son is dearer to Him in a nearer and fuller sense. See such Texts as Prov. viii. 30; Matt. iii. 17; xvii. 5; Col. i. 13. And when we think what Christ is, how could it be otherwise? But

II. HE FREELY GAVE CHRIST: not grudgingly, for it was his own sovereign love alone that conceived the plan of redemption. Even that beloved Son must suffer (as though He were the guilty sinner) rather than Man should perish. Truly "freely" have we received.

III. CHRIST WILLINGLY SUFFERED. The Cross with God's wrath was a burden that human minds cannot grasp; but all was freely borne. See such Texts as Ps. xl. 8; John iv. 34; x. 11, 15, 18. WHAT LOVE

IN CHRIST!

WHAT LOVE IN GOD!

THE TYPE.-HAGAR AND SARAI.

THE importance of the history of these women rests in their connexion with the history of Abraham, and of each other. Abraham was the Father of the Chosen Race; and as the promise was not made to him till he was far advanced in life, it needed great Faith in him to grasp it. Such Faith he had, to an eminent degree; and Sara also is praised for the same grace; Rom. iv. xvi. 22; Heb. x. 12.

But between the first promise of a Son, Gen. xii. 2, and the birth of Isaac, twenty-five years intervened, Gen. xii. 4; xxi 5.; and who can wonder that even Abraham's strong Faith sometimes wavered? See Gen. xv. 2, 3. Sara had the same temptation, with perhaps less grace to resist it; Gen. xvi. 2; so she proposed that Abraham should make her maid or bond-woman, Hagar, his concubine, in the hope of having thus a child that she might adopt.

This expedient was in fact aiming at the promised result by sinful means; (Jacob sought the blessing in the same spirit, Gen. xxviii.). NO END JUSTIFIES SINFUL MEANS. In both instances much unhappiness followed the attempt.

Looking then at the position of these two women as regards each other and Abraham, we see,—

I. AN APPARENT EQUALITY. Each was treated by Abraham as his wife; and in those days polygamy was not absolutely forbidden, as afterwards in gospel times, 1 Cor. vii. 2; indeed, for a time, Hagar triumphed over Sara, Gen. xvi. 4, compare Prov. xxx. 21, 23; as fourteen years elapsed between the birth of Ishmael and that of Isaac; Gen. xvi. 16. xxi. 5. Abraham loved Ishmael deeply, and seems even to have indulged the hope that he would inherit the Promise; Gen. xvii. 18-21. But,

II. THERE WAS A REAL AND VITAL DIFFERENCE. For Hagar was still a bond. woman, Gen. xxi. 10, 12; and liable to be treated as such; whilst Sara was free. Abraham from affection and from justice, shrank from casting Hagar out, but IT WAS GOD'S WILL, Gen. xxi. 11, 12. Hagar and Ishmael had each behaved so as to bring the punishment on themselves; Gen. xvi. 4; xxi. 9. But even without that, THE PROMISE WAS NOT THEIR's (though God had other mercies for them, Gen. xvii. 20, 21; xxi. 17—20,) and so they remained disconnected with the Chosen Race.

THE CONNECTION.

The Typical characters of these incidents would not, probably, have been discovered, but for Divine teaching; but it is clearly set forth in Gal. iv. 24, as one of many things that happened, as “ensamples " margin "Types,” 1 Cor. x. 11. St. Paul in Gal. iv. argues against the attempt to cling to the Jewish Law, superseded (as God meant it to be, Jer. xxxi. 31-34). by the Gospel; and he points to Hagar as typical of the Law given on Sinai, to Sara, as typical of the Gospel. THE ANTI-TYPES, THE LAW AND THE GOSPEL.

I. THERE WAS AN APPARENT EQUALITY. We must never forget that both came from God, who expressly speaks of his two Covenants, Jer. xxxi. The Law was his appointed Dispensation FOR A TIME, teaching the Jews to look for something better, Gal. iii. 24; Coloss. ii. 17. Heb. viii. 5, 7-13. Both then were Divine in their origin, and the fault of the Jews, was not their adherence to the Law, but their refusal to accept God's own better Covenant, at his appointed time. ForII. THERE WAS A REAL AND VITAL DIFFERENCE. The Law could not SAVE or JUSTIFY, Rom. iii. 20, for none could keep it. This explains "finding fault," Heb. viii. 8; compare also Acts xv. 10. Instead of "Do this and live," the message is "LIVE, and do this," a better Covenant, Heb. viii. 6; xi. 40, in that God GIVES freely the Graces that He requires, Acts v. 31.

THE TYPE.-MELCHIZEDEK.

THE abrupt manner in which Melchizedek is introduced in Scripture History, and some of the expressions used by St. Paul about him, have led occasionally to the supposition that he was no mere man, but that our Lord thus appeared in human shape, as Gen. xviii. 1, 2; xxxii. 24; Josh. v. 14. But this is not supported by the whole narrative.

All that we are told of him by Moses is confined to the single occasion when he met Abraham, Gen. xiv., but David, in Psalm cx., makes a striking allusion to him, and St. Paul, in Heb. v. vi. vii, recurs to the narrative as embodying deeply important truths. I. MELCHIZEDEK WAS BOTH KING AND PRIEST. In the Patriarchal ages, every head of a Family acted as Priest to his Household (see for instance Job i. 5), but gradually the two offices became distinct, especially among. the heathen Melchizedek, however, is clearly said to have united them both in his own person; and Abraham, who owned him no allegiance as a Monarch (for the whole land was his by promise) reverenced his office as a Priest, paid him tithes, and received his blessing.

II. HIS PRIESTHOOD WAS NOT AARONIC.-Not only did he live before the institution of it, but he was of a different race, Heb. vii. 6; in fact a GENTILE. Fallen as the world was, the traces of ancient religion had not altogether dis-appeared. He is expressly stated to have been the "priest of the Most High God;" showing that though God purposed to make one chosen nation the object of his special love, that did not shut the door of mercy against the Gentiles, Compare Acts x. 35. The privileges of one race were never meant to be the con-demnation of all the rest. And thus we learn that there was a Priesthood distinct from that of Aaron, and not necessarily abolished at the same time, Heb. vii. 3.

THE CONNECTION.

St. Paul expressly tells us that Melchizedek was "made like unto the Son of God" (note here that comparison disproves identity). Minor points of this likeness are that Melchizedek's parentage, birth, and death, are alike unknown, Heb. vii. 3, an allusion doubtless to the Divine nature of our Lord.

THE ANTITYPE.-CHRIST AS PRIEST.

;

I. CHRIST IS BOTH KING AND PRIEST.-John i. 49; Rev. xix. 16; Ps. cx. 4. Heb. ii. 17; iii. 1. A King in power and lawful authority, Rev. xi. 15. A Priest in that He offered a sacrifice, one and once for all, Heb. ix. 12; x. 12. Thus He was both Priest and Victim; freely giving up his own life, John x. 18. II. HIS PRIESTHOOD WAS NOT AARONIC.-He came from a different tribe, Heb. vii. 13, 14; and Psalm cx. 4 speaks of a Priesthood of a different "order;" and the whole argument of St. Paul goes still further, proving that the Priesthood of our Lord was not only distinct from, but infinitely superior to that of the Mo saic dispensation, especially (for instance) in these points,--our Lord's eternal existence contrasted with the mortality of human priests, Heb. vii. 23, 24, his one sacrifice, Heb. vii. 27, contrasted with their continual ones, and that sacrifice being for OTHERS ONLY, whilst theirs included an atonement for their own sins, 1 Pet jii. 18; Heb. v. 3.

And what is the inference from all this? A vital one to us Gentiles. Whatever were the peculiar privileges of the Jew, our hope of salvation rests on a Priest and a Sacrifice infinitely superior. Every pious and enlightened Jew would by faith see that the ordinances of his worship pointed to some better things, and to a perfect dispensation for which his imperfect one was designed to prepare the world, Heb. vii. 11, 19; ix. 11; xi. 40. And in the brief history of Melchizedek, God showed that before, and in addition to, the Jewish covenant, he had purposes of mercy to all mankind.

THE TYPE-JACOB'S LADDer.

Jacob's memorable vision seems like a turning point in his character. Up to that period his conduct shows no sign of piety. But the friendless wanderer received on that night blessings not only unexpected but probably unsought for. The vision as is well known, was of a ladder reaching from earth to heaven, on which the Angels of God were ascending and descending, Gen. xxviii. 11-19, whilst the Lord stood above it, repeating to him the promises made to his forefathers, and adding an especial one to himself, viz., that He would be the wanderer's guide and guardian, until He had brought him back to the promised land. Jacob had grievously sinned in attempting to gain by his own method the blessings which God had promised him; but now, driven from his father's home, he seemed to have lost everything. The vision was adapted to meet both these points -to reprove him for his sin, but at the same time to comfort him in his trouble it reproved him inasmuch as it pointed out that the blessing he sought was God's gift, and would be bestowed in God's own way not his. It comforted him by the truths which form the subject of this lesson.

I. GOD GOVERNS THE WORLD.-Jacob acted as though he had forgotten this when he used sinful measures to obtain the blessings, for he thus distrusted either God's faithfulness or his power. Now he learnt that God can neither forget nor fail, but is always working out his designs by means of his servants. Ungodly men go further, and actually deny God's government of the world, Ps. x. 11, 13, xii 4, Job. xxi. 15; and especially do they triumph when God's people are in affliction. But both alike shall one day learn the truth of Rom. viii. 20. For

II. THAT GOVERNMENT IS FOR THE GOOD OF HIS PEOPLE.-Evidently Jacob was led to connect the descending angels with the promise. They were to be God's ministers in the fulfilment of it. Thus he learnt that God would never allow him to be forsaken, but would be continually working out the promised blessing. That such is the constant object of angelic ministry is stated in Heb. i. 14, and illustrated by many instances, Acts xii. 7—10, Gen. xix. 1, 15—17, Dan. vi. 22, iii. 28. III. THAT GOVERNMENT IS KNOWN BY ITS RESULTS, NOT BY VISIBLE APPEARANCES.-Jacob saw the Angels only in vision, but as in the progress of his history he found events made to work out his good, he doubtless often recalled and rejoiced in the idea that this was the result of God's power and care.

CONNECTION.

This vision is not stated in Scripture to have been typical, but our Lord's words in John i. 51, seem clearly to point it out as designed to convey to the Church in all ages the blessings it brought to Jacob. At any rate we cannot err in speaking of the vision as typifying or representing God's dealings with every true believer. And as God's mercy can only reach us through his Son, our throughts are led to

THE ANTI-TYPE CHRIST

as the medium through whom God's government is exercised, and his mercies bestowed. Sin had separated man from God, Isaiah lix. 2, Col. i. 21, Eph. ii. 12. Nor could a Holy God receive such rebels into his favour again without an atonement. But Christ by bearing our guilt and clothing us with his righteousness brought us near again to God, Eph. ii. 13, and so became a channel of blessings, the medium through whom, as by Jacob's ladder, God could once more visit men with his mercies and providential care, Rom. viii. 32, Eph. ii. 18.

Faith alone can realise the comfort of this hope; for God works unseen, and often for wise purposes delays the mercies that we desire; but God who never changes (Mal. iii. 6) will fulfil to every one of his people the promises of his word; till they shall at last use the words of Josh. xxi. 45.

THE TYPE-JOSEPH.

Of all the narratives in the Old Testament, none are more interesting than that of Joseph. His personal character is one of great beauty, and his fortunes were most closely connected with the welfare of the chosen race. For the circum stances that led to his slavery and exaltation in Egypt, and the consequent provision there for all his race, are a most striking illustration of God's Infinite Wisdom Power making even the designs of wicked men work out his purposes. I. JOSEPH WAS BELOVED BY HIS FATHER.-Jacob's partiality though unwisely shown was most justly felt. That Joseph was the son of his dearest Wife Rachel was, indeed, no sufficient ground, but the sad wickedness displayed by all the elder sons must have made Joseph very precious to his Father. See the proofs of this affection, Gen. xxxvii. 3, 34, 35. xlv. 27, 28. xlvi. 30.

- II. HE WAS HATED BY HIS BRETHREN. His relating his dreams excited their envy, Gen. xxxvii. 11. but the indulgence of such a passion was a proof that their hearts were already estranged from him; envy would not have entered where true love dwelt. Their hatred was indeed nothing less than the constant enmity of the wicked to the good.

III. HE REPAID THAT UNKINDNESS BY LOVE AND BENEFITS.-His first dealings with his Brethren in Egypt were evidently designed to produce in them that spirit of contrition which lies at the root of all change of heart, and as soon as their awakened consciences received the correction and acknowledged the justice of it, his assumed sternness instantly gave way to the tenderest love.

IV. JOSEPH WAS AN EXILE FROM HIS FATHER'S HOME, a friendless stranger in a foreign land; tempted but in vain to sin, he was overwhelmed by false accusations, and oppressed without mercy, until the providence of God rescued him, Gen. xxxix., xli. And to all this he had been condemned by those who found afterwards that their very existence depended upon him.

V. HE WAS EXALTED TO GREAT POWER AND TRIUMPH.-Egypt was at that time one of the most powerful monarchies in the world, and over it Joseph became the ruler, second only to Pharaoh. And this exaltation was the reward of signal services, the acknowledgment rendered by a grateful King and people. He used his power to provide for the chosen race.

CONNECTION.-Scripture nowhere asserts that Joseph was a type of Christ: but the points of resemblance are wonderfully strong, and of deep interest.

THE ANTI-TYPE-CHRIST.

I. HE WAS BELOVED OF HIS FATHER, with a love, indeed, which human minds cannot grasp, much less equal. Prov. viii. 30, Matt. iii. 17 xvii. 5, John xvii. 24; and (to speak with reverence) his wondrous love and holiness, his ready obedience and earnest desire for his Father's glory, well earned that love.

II. HE WAS HATED BY HIS BRETHREN.-John i. 11. They were the chosen people richly endowed with privileges by his Heavenly Father, but they denied his claims, envied his power, and put Him to a cruel death. Luke iv. 29, John x. 31, 33. III. HE REPAID THEIR UNKINDNESS BY LOVE.-Never was such love known upon earth. For three years and a half He patiently bore with all their cruelty and perverseness, striving by argument, by entreaty, and by miracle to win them to himself. He wept over their approaching sufferings; Luke xix. 41, and almost his last words on the cross were a prayer for his murderers. Luke xxiii. 34.

IV. HE WAS OPPRESSED AND AFFLICTED.-Isaiah liii. 7; a voluntary exile from his father's house, John xvi 28; almost friendless and forsaken by his very disciples, Mark xiv. 50.

V. HE WAS EXALTED WITH TRIUMPH.-In vain did any enemies oppose Him, Ps. ii; death itself could not hold him, Acts ii, 24; and now at the right hand of his Father He reigns and rules the Lord of all, Acts v. 31, Phil. i. 6, 11.