Study Helps - Lesson 9

Lesson 9

*November 25 - December 1

The Triumph of Faith

Memory Text: Genesis 22:12 KJV 12 And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me.

Sabbath Afternoon

Sunday

Lying Through Silence

Review Genesis chapter 20

Genesis 20:11 NKJV 11 And Abraham said, "Because I thought, surely the fear of God is not in this place; and they will kill me on account of my wife.

Genesis 20:13 NKJV 13 "And it came to pass, when God caused me to wander from my father's house, that I said to her, 'This is your kindness that you should do for me: in every place, wherever we go, say of me, "He is my brother."'"

Monday

The Birth of Isaac

Genesis 21:1-3 NKJV 1 And the LORD visited Sarah as He had said, and the LORD did for Sarah as He had spoken. 2 For Sarah conceived and bore Abraham a son in his old age, at the set time of which God had spoken to him. 3 And Abraham called the name of his son who was born to him-whom Sarah bore to him-Isaac.

Genesis 17:17 NKJV 17 Then Abraham fell on his face and laughed, and said in his heart, "Shall a child be born to a man who is one hundred years old? And shall Sarah, who is ninety years old, bear a child?"

Genesis 21:9-21 NKJV 9 And Sarah saw the son of Hagar the Egyptian, whom she had borne to Abraham, scoffing. 10 Therefore she said to Abraham, "Cast out this bondwoman and her son; for the son of this bondwoman shall not be heir with my son, namely with Isaac." 11 And the matter was very displeasing in Abraham's sight because of his son. 12 But God said to Abraham, "Do not let it be displeasing in your sight because of the lad or because of your bondwoman. Whatever Sarah has said to you, listen to her voice; for in Isaac your seed shall be called. 13 "Yet I will also make a nation of the son of the bondwoman, because he is your seed." 14 So Abraham rose early in the morning, and took bread and a skin of water; and putting it on her shoulder, he gave it and the boy to Hagar, and sent her away. Then she departed and wandered in the Wilderness of Beersheba. 15 And the water in the skin was used up, and she placed the boy under one of the shrubs. 16 Then she went and sat down across from him at a distance of about a bowshot; for she said to herself, "Let me not see the death of the boy." So she sat opposite him, and lifted her voice and wept. 17 And God heard the voice of the lad. Then the angel of God called to Hagar out of heaven, and said to her, "What ails you, Hagar? Fear not, for God has heard the voice of the lad where he is. 18 "Arise, lift up the lad and hold him with your hand, for I will make him a great nation." 19 Then God opened her eyes, and she saw a well of water. And she went and filled the skin with water, and gave the lad a drink. 20 So God was with the lad; and he grew and dwelt in the wilderness, and became an archer. 21 He dwelt in the Wilderness of Paran; and his mother took a wife for him from the land of Egypt.

Galatians 4:28-31 NKJV 28 Now we, brethren, as Isaac was, are children of promise. 29 But, as he who was born according to the flesh then persecuted him who was born according to the Spirit, even so it is now. 30 Nevertheless what does the Scripture say? "Cast out the bondwoman and her son, for the son of the bondwoman shall not be heir with the son of the freewoman." 31 So then, brethren, we are not children of the bondwoman but of the free.

Tuesday

Abraham and Isaac on mount Moriah

Review Genesis chapter 22

Patriarchs and Prophets, p. 122

Yet none but God could understand how great was the father's sacrifice in yielding up his son to death; Abraham desired that none but God should witness the parting scene. He bade his servants remain behind, saying, "I and the lad will go yonder and worship, and come again to you." The wood was laid upon Isaac, the one to be offered, the father took the knife and the fire, and together they ascended toward the mountain summit, the young man silently wondering whence, so far from folds and flocks, the offering was to come. At last he spoke, "My father," "behold the fire and the wood: but where is the lamb for a burnt offering?" Oh, what a test was this! How the endearing words, "my father," pierced Abraham's heart! Not yet--he could not tell him now. "My son," he said, "God will provide Himself a lamb for a burnt offering." {PP 152.1}

At the appointed place they built the altar and laid the wood upon it. Then, with trembling voice, Abraham unfolded to his son the divine message. It was with terror and amazement that Isaac learned his fate, but he offered no resistance. He could have escaped his doom, had he chosen to do so; the grief-stricken old man, exhausted with the struggle of those three terrible days, could not have opposed the will of the vigorous youth. But Isaac had been trained from childhood to ready, trusting obedience, and as the purpose of God was opened before him, he yielded a willing submission. He was a sharer in Abraham's faith, and he felt that he was honored in being called to give his life as an offering to God. He tenderly seeks to lighten the father's grief, and encourages his nerveless hands to bind the cords that confine him to the altar. {PP 152.2}

And now the last words of love are spoken, the last tears are shed, the last embrace is given. The father lifts the knife to slay his son, when suddenly his arm is stayed. An angel of God calls to the patriarch out of heaven, "Abraham, Abraham!" He quickly answers, "Here am I," And again the voice is heard, "Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son, from Me." (p. 153) {PP 152.3}

Genesis 22:14 NIV 14 So Abraham called that place The LORD Will Provide. And to this day it is said, "On the mountain of the LORD it will be provided."

Genesis 22:14 NKJV 14 And Abraham called the name of the place, The-LORD-Will-Provide; as it is said to this day, "In the Mount of The LORD it shall be provided."

Wednesday

Faith and Works

Hebrews 11:17-19 NKJV 17 By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises offered up his only begotten son, 18 of whom it was said, "In Isaac your seed shall be called," 19 concluding that God was able to raise him up, even from the dead, from which he also received him in a figurative sense.

Romans 3:28 NKJV 28 Therefore we conclude that a man is justified by faith apart from the deeds of the law.

Romans 5:1 NKJV 1 Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ,

Galatians 3:24 NKJV 24 Therefore the law was our tutor to bring us to Christ, that we might be justified by faith.

Matthew 7:22-23 NKJV 22 "Many will say to Me in that day, 'Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?' 23 "And then I will declare to them, 'I never knew you; depart from Me, you who practice lawlessness!'

James 2:17-26 NKJV 17 Thus also faith by itself, if it does not have works, is dead. 18 But someone will say, "You have faith, and I have works." Show me your faith without your works, and I will show you my faith by my works. 19 You believe that there is one God. You do well. Even the demons believe--and tremble! 20 But do you want to know, O foolish man, that faith without works is dead? 21 Was not Abraham our father justified by works when he offered Isaac his son on the altar? 22 Do you see that faith was working together with his works, and by works faith was made perfect? 23 And the Scripture was fulfilled which says, "Abraham believed God, and it was accounted to him for righteousness." And he was called the friend of God. 24 You see then that a man is justified by works, and not by faith only. 25 Likewise, was not Rahab the harlot also justified by works when she received the messengers and sent them out another way? 26 For as the body without the spirit is dead, so faith without works is dead also.

Romans 3:28 NKJV 28 Therefore we conclude that a man is justified by faith apart from the deeds of the law.

Romans 5:1 NKJV 1 Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ,

Galatians 2:16-17 NKJV 16 "knowing that a man is not justified by the works of the law but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Christ and not by the works of the law; for by the works of the law no flesh shall be justified. 17 "But if, while we seek to be justified by Christ, we ourselves also are found sinners, is Christ therefore a minister of sin? Certainly not!

Genesis 22:16 NKJV 16 and said: "By Myself I have sworn, says the LORD, because you have done this thing, and have not withheld your son, your only son -

Genesis 22:18 NKJV 18 "In your seed all the nations of the earth shall be blessed, because you have obeyed My voice."

Thursday

The End of an Era

Hebrews 11:11-16 NKJV11 By faith Sarah herself also received strength to conceive seed, and she bore a child when she was past the age, because she judged Him faithful who had promised.

Heb 11:12-16 12 Therefore from one man, and him as good as dead, were born as many as the stars of the sky in multitude--innumerable as the sand which is by the seashore. 13 These all died in faith, not having received the promises, but having seen them afar off were assured of them, embraced them and confessed that they were strangers and pilgrims on the earth. 14 For those who say such things declare plainly that they seek a homeland. 15 And truly if they had called to mind that country from which they had come out, they would have had opportunity to return. 16 But now they desire a better, that is, a heavenly country. Therefore God is not ashamed to be called their God, for He has prepared a city for them.

Review Hebrews chapter 11

Genesis 24:3-4 NKJV 3 "and I will make you swear by the LORD, the God of heaven and the God of the earth, that you will not take a wife for my son from the daughters of the Canaanites, among whom I dwell; 4 "but you shall go to my country and to my family, and take a wife for my son Isaac."

Deuteronomy 7:3-4 NKJV 3 "Nor shall you make marriages with them. You shall not give your daughter to their son, nor take their daughter for your son. 4 "For they will turn your sons away from following Me, to serve other gods; so the anger of the LORD will be aroused against you and destroy you suddenly.

1 Kings 11:4 NKJV 4 For it was so, when Solomon was old, that his wives turned his heart after other gods; and his heart was not loyal to the LORD his God, as was the heart of his father David.

2 Corinthians 6:14 NKJV 14 Do not be unequally yoked together with unbelievers. For what fellowship has righteousness with lawlessness? And what communion has light with darkness?

Genesis 25:1-8 NKJV 1 Abraham again took a wife, and her name was Keturah. 2 And she bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. 3 Jokshan begot Sheba and Dedan. And the sons of Dedan were Asshurim, Letushim, and Leummim. 4 And the sons of Midian were Ephah, Epher, Hanoch, Abidah, and Eldaah. All these were the children of Keturah. 5 And Abraham gave all that he had to Isaac. 6 But Abraham gave gifts to the sons of the concubines which Abraham had; and while he was still living he sent them eastward, away from Isaac his son, to the country of the east. 7 This is the sum of the years of Abraham's life which he lived: one hundred and seventy-five years. 8 Then Abraham breathed his last and died in a good old age, an old man and full of years, and was gathered to his people.

Genesis 25:9-10 NKJV 9 And his sons Isaac and Ishmael buried him in the cave of Machpelah, which is before Mamre, in the field of Ephron the son of Zohar the Hittite, 10 the field which Abraham purchased from the sons of Heth. There Abraham was buried, and Sarah his wife.

Genesis 25:12-18 NKJV 12 Now this is the genealogy of Ishmael, Abraham's son, whom Hagar the Egyptian, Sarah's maidservant, bore to Abraham. 13 And these were the names of the sons of Ishmael, by their names, according to their generations: The firstborn of Ishmael, Nebajoth; then Kedar, Adbeel, Mibsam, 14 Mishma, Dumah, Massa, 15 Hadar, Tema, Jetur, Naphish, and Kedemah. 16 These were the sons of Ishmael and these were their names, by their towns and their settlements, twelve princes according to their nations. 17 These were the years of the life of Ishmael: one hundred and thirty-seven years; and he breathed his last and died, and was gathered to his people. 18 (They dwelt from Havilah as far as Shur, which is east of Egypt as you go toward Assyria.) He died in the presence of all his brethren.

Friday

Patriarchs and Prophets, pp. 145-155

Abraham had accepted without question the promise of a son, but he did not wait for God to fulfill His word in His own time and way. A delay was permitted, to test his faith in the power of God; but he failed to endure the trial. Thinking it impossible that a child should be given her in her old age, Sarah suggested, as a plan by which the divine purpose might be fulfilled, that one of her handmaidens should be taken by Abraham as a secondary wife. Polygamy had become so widespread that it had ceased to be regarded as a sin, but it was no less a violation of the law of God, and was fatal to the sacredness and peace of the family relation. Abraham's marriage with Hagar resulted in evil, not only to his own household, but to future generations. {PP 145.1}

Flattered with the honor of her new position as Abraham's wife, and hoping to be the mother of the great nation to descend from him, Hagar became proud and boastful, and treated her mistress with contempt. Mutual jealousies disturbed the peace of the once happy home. Forced to listen to the complaints of both, Abraham vainly endeavored to restore harmony. Though it was at Sarah's earnest entreaty that he had married Hagar, she now reproached him as the one at fault. She desired to banish her rival; but Abraham refused to permit this; for Hagar was to be the mother of his child, as he fondly hoped, the son of promise. She was Sarah's servant, however, and he still left her to the control of her mistress. Hagar's haughty spirit would not brook the harshness which her insolence had provoked. "When Sarai dealt hardly with her, she fled from her face." {PP 145.2}

She made her way to the desert, and as she rested beside a fountain, lonely and friendless, an angel of the Lord, in human form, appeared to her. Addressing her as "Hagar, Sarai's maid," to remind her of her position and her duty, he bade her, "Return (p. 146) to thy mistress, and submit thyself under her hands." Yet with the reproof there were mingled words of comfort. "The Lord hath heard thy affliction." "I will multiply thy seed exceedingly, that it shall not be numbered for multitude." And as a perpetual reminder of His mercy, she was bidden to call her child Ishmael, "God shall hear." {PP 145.3}

When Abraham was nearly one hundred years old, the promise of a son was repeated to him, with the assurance that the future heir should be the child of Sarah. But Abraham did not yet understand the promise. His mind at once turned to Ishmael, clinging to the belief that through him God's gracious purposes were to be accomplished. In his affection for his son he exclaimed, "O that Ishmael might live before Thee!" Again the promise was given, in words that could not be mistaken: "Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish My covenant with him." Yet God was not unmindful of the father's prayer. "As for Ishmael," He said, "I have heard thee: Behold, I have blessed him, . . . and I will make him a great nation." {PP 146.1}

The birth of Isaac, bringing, after a lifelong waiting, the fulfillment of their dearest hopes, filled the tents of Abraham and Sarah with gladness. But to Hagar this event was the overthrow of her fondly cherished ambitions. Ishmael, now a youth, had been regarded by all in the encampment as the heir of Abraham's wealth and the inheritor of the blessings promised to his descendants. Now he was suddenly set aside; and in their disappointment, mother and son hated the child of Sarah. The general rejoicing increased their jealousy, until Ishmael dared openly to mock the heir of God's promise. Sarah saw in Ishmael's turbulent disposition a perpetual source of discord, and she appealed to Abraham, urging that Hagar and Ishmael be sent away from the encampment. The patriarch was thrown into great distress. How could he banish Ishmael his son, still dearly beloved? In his perplexity he pleaded for divine guidance. The Lord, through a holy angel, directed him to grant Sarah's desire; his love for Ishmael or Hagar ought not to stand in the way, for only thus could he restore harmony and happiness to his family. And the angel gave him the consoling promise that though separated from his father's home, Ishmael should not be forsaken by God; his life should be preserved, and he should become the father of a great (p. 147) nation. Abraham obeyed the angel's word, but it was not without keen suffering. The father's heart was heavy with unspoken grief as he sent away Hagar and his son. {PP 146.2}

The instruction given to Abraham touching the sacredness of the marriage relation was to be a lesson for all ages. It declares that the rights and happiness of this relation are to be carefully guarded, even at a great sacrifice. Sarah was the only true wife of Abraham. Her rights as a wife and mother no other person was entitled to share. She reverenced her husband, and in this she is presented in the New Testament as a worthy example. But she was unwilling that Abraham's affections should be given to another, and the Lord did not reprove her for requiring the banishment of her rival. Both Abraham and Sarah distrusted the power of God, and it was this error that led to the marriage with Hagar. {PP 147.1}

God had called Abraham to be the father of the faithful, and his life was to stand as an example of faith to succeeding generations. But his faith had not been perfect. He had shown distrust of God in concealing the fact that Sarah was his wife, and again in his marriage with Hagar. That he might reach the highest standard, God subjected him to another test, the closest which man was ever called to endure. In a vision of the night he was directed to repair to the land of Moriah, and there offer up his son as a burnt offering upon a mountain that should be shown him. {PP 147.2}

At the time of receiving this command, Abraham had reached the age of a hundred and twenty years. He was regarded as an old man, even in his generation. In his earlier years he had been strong to endure hardship and to brave danger, but now the ardor of his youth had passed away. One in the vigor of manhood may with courage meet difficulties and afflictions that would cause his heart to fail later in life, when his feet are faltering toward the grave.

But God had reserved His last, most trying test for Abraham until the burden of years was heavy upon him, and he longed for rest from anxiety and toil. {PP 147.3}

The patriarch was dwelling at Beersheba, surrounded by prosperity and honor. He was very rich, and was honored as a mighty prince by the rulers of the land. Thousands of sheep and cattle covered the plains that spread out beyond his encampment. On every side were the tents of his retainers, the home of hundreds of faithful servants. The son of promise had grown up to manhood by his side. Heaven seemed to have crowned with its (p. 148) blessing a life of sacrifice in patient endurance of hope deferred. {PP 147.4}

In the obedience of faith, Abraham had forsaken his native country--had turned away from the graves of his fathers and the home of his kindred. He had wandered as a stranger in the land of his inheritance. He had waited long for the birth of the promised heir. At the command of God he had sent away his son Ishmael. And now, when the child so long desired was entering upon manhood, and the patriarch seemed able to discern the fruition of his hopes, a trial greater than all others was before him. {PP 148.1}

The command was expressed in words that must have wrung with anguish that father's heart: "Take now thy son, thine only son Isaac, whom thou lovest, . . . and offer him there for a burnt offering." Isaac was the light of his home, the solace of his old age, above all else the inheritor of the promised blessing. The loss of such a son by accident or disease would have been heart rending to the fond father; it would have bowed down his whitened head with grief; but he was commanded to shed the blood of that son with his own hand. It seemed to him a fearful impossibility. {PP 148.2}

Satan was at hand to suggest that he must be deceived, for the divine law commands, "Thou shalt not kill," and God would not require what He had once forbidden. Going outside his tent, Abraham looked up to the calm brightness of the unclouded heavens, and recalled the promise made nearly fifty years before, that his seed should be innumerable as the stars. If this promise was to be fulfilled through Isaac, how could he be put to death? Abraham was tempted to believe that he might be under a delusion. In his doubt and anguish he bowed upon the earth, and prayed, as he had never prayed before, for some confirmation of the command if he must perform this terrible duty. He remembered the angels sent to reveal to him God's purpose to destroy Sodom, and who bore to him the promise of this same son Isaac, and he went to the place where he had several times met the heavenly messengers, hoping to meet them again, and receive some further direction; but none came to his relief. Darkness seemed to shut him in; but the command of God was sounding in his ears, "Take now thy son, thine only son Isaac, whom thou lovest." That command must be obeyed, and he dared not delay. Day was approaching, and he must be on his journey. {PP 148.3}

Returning to his tent, he went to the place where Isaac lay sleeping the deep, untroubled sleep of youth and innocence. For (p. 151) a moment the father looked upon the dear face of his son, then turned tremblingly away. He went to the side of Sarah, who was also sleeping. Should he awaken her, that she might once more embrace her child? Should he tell her of God's requirement? He longed to unburden his heart to her, and share with her this terrible responsibility; but he was restrained by the fear that she might hinder him. Isaac was her joy and pride; her life was bound up in him, and the mother's love might refuse the sacrifice. {PP 148.4}

Abraham at last summoned his son, telling him of the command to offer sacrifice upon a distant mountain. Isaac had often gone with his father to worship at some one of the various altars that marked his wanderings, and this summons excited no surprise. The preparations for the journey were quickly completed. The wood was made ready and put upon the ass, and with two menservants they set forth. {PP 151.1}

Side by side the father and the son journeyed in silence. The patriarch, pondering his heavy secret, had no heart for words. His thoughts were of the proud, fond mother, and the day when he should return to her alone. Well he knew that the knife would pierce her heart when it took the life of her son. {PP 151.2}

That day--the longest that Abraham had ever experienced--dragged slowly to its close. While his son and the young men were sleeping, he spent the night in prayer, still hoping that some heavenly messenger might come to say that the trial was enough, that the youth might return unharmed to his mother. But no relief came to his tortured soul. Another long day, another night of humiliation and prayer, while ever the command that was to leave him childless was ringing in his ears. Satan was near to whisper doubts and unbelief, but Abraham resisted his suggestions. As they were about to begin the journey of the third day, the patriarch, looking northward, saw the promised sign, a cloud of glory hovering over Mount Moriah, and he knew that the voice which had spoken to him was from heaven. {PP 151.3}

Even now he did not murmur against God, but strengthened his soul by dwelling upon the evidences of the Lord's goodness and faithfulness. This son had been unexpectedly given; and had not He who bestowed the precious gift a right to recall His own? Then faith repeated the promise, "In Isaac shall thy seed be called"--a seed numberless as the grains of sand upon the shore. Isaac was the child of a miracle, and could not the power that (p. 152) gave him life restore it? Looking beyond that which was seen, Abraham grasped the divine word, "accounting that God was able to raise him up, even from the dead." Hebrews 11:19. {PP 151.4}

He was a sharer in Abraham's faith, and he felt that he was honored in being called to give his life as an offering to God. He tenderly seeks to lighten the father's grief, and encourages his nerveless hands to bind the cords that confine him to the altar. {PP 152.2}

Then Abraham saw "a ram caught in a thicket," and quickly bringing the new victim, he offered it "in the stead of his son." In his joy and gratitude Abraham gave a new name to the sacred spot--"Jehovah-jireh," "the Lord will provide." {PP 153.1}

On Mount Moriah, God again renewed His covenant, confirming with a solemn oath the blessing to Abraham and to his seed through all coming generations: "By myself have I sworn, saith Jehovah, for because thou hast done this thing, and hast not withheld thy son, thine only son, 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; and in thy seed shall all the nations of the earth be blessed; because thou hast obeyed My voice." {PP 153.2}

Abraham's great act of faith stands like a pillar of light, illuminating the pathway of God's servants in all succeeding ages. Abraham did not seek to excuse himself from doing the will of God. During that three days' journey he had sufficient time to reason, and to doubt God, if he was disposed to doubt. He might have reasoned that the slaying of his son would cause him to be looked upon as a murderer, a second Cain; that it would cause his teaching to be rejected and despised; and thus destroy his power to do good to his fellow men. He might have pleaded that age should excuse him from obedience. But the patriarch did not take refuge in any of these excuses. Abraham was human; his passions and attachments were like ours; but he did not stop to question how the promise could be fulfilled if Isaac should be slain. He did not stay to reason with his aching heart. He knew that God is just and righteous in all His requirements, and he obeyed the command to the very letter. {PP 153.3}

"Abraham believed God, and it was imputed unto him for righteousness: and he was called the friend of God." James 2:23. And Paul says, "They which are of faith, the same are the children of Abraham." Galatians 3:7. But Abraham's faith was made manifest by his works. "Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect?" James 2:21, 22. There are many who fail to understand the relation of faith and works. They say, "Only believe in Christ, and you are safe. You have nothing to do with keeping (p. 154) the law." But genuine faith will be manifest in obedience. Said Christ to the unbelieving Jews, "If ye were Abraham's children, ye would do the works of Abraham." John 8:39. And concerning the father of the faithful the Lord declares, "Abraham obeyed My voice, and kept My charge, My commandments, My statutes, and My laws." Genesis 26:5. Says the apostle James, "Faith, if it hath not works, is dead, being alone." James 2:17. And John, who dwells so fully upon love, tells us, "This is the love of God, that we keep His commandments." 1 John 5:3. {PP 153.4}

Through type and promise God "preached before the gospel unto Abraham." Galatians 3:8. And the patriarch's faith was fixed upon the Redeemer to come. Said Christ to the Jews. "Your father Abraham rejoiced that he should see My day; and he saw it, and was glad." John 8:56, R.V., margin. The ram offered in the place of Isaac represented the Son of God, who was to be sacrificed in our stead. When man was doomed to death by transgression of the law of God, the Father, looking upon His Son, said to the sinner, "Live: I have found a ransom." {PP 154.1}

It was to impress Abraham's mind with the reality of the gospel, as well as to test his faith, that God commanded him to slay his son. The agony which he endured during the dark days of that fearful trial was permitted that he might understand from his own experience something of the greatness of the sacrifice made by the infinite God for man's redemption. No other test could have caused Abraham such torture of soul as did the offering of his son. God gave His Son to a death of agony and shame. The angels who witnessed the humiliation and soul anguish of the Son of God were not permitted to interpose, as in the case of Isaac. There was no voice to cry, "It is enough." To save the fallen race, the King of glory yielded up His life. What stronger proof can be given of the infinite compassion and love of God? "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?" Romans 8:32. {PP 154.2}

The sacrifice required of Abraham was not alone for his own good, nor solely for the benefit of succeeding generations; but it was also for the instruction of the sinless intelligences of heaven and of other worlds. The field of the controversy between Christ and Satan--the field on which the plan of redemption is wrought out--is the lesson book of the universe. Because Abraham had (p. 155) shown a lack of faith in God's promises, Satan had accused him before the angels and before God of having failed to comply with the conditions of the covenant, and as unworthy of its blessings. God desired to prove the loyalty of His servant before all heaven, to demonstrate that nothing less than perfect obedience can be accepted, and to open more fully before them the plan of salvation. {PP 154.3}

Heavenly beings were witnesses of the scene as the faith of Abraham and the submission of Isaac were tested. The trial was far more severe than that which had been brought upon Adam. Compliance with the prohibition laid upon our first parents involved no suffering, but the command to Abraham demanded the most agonizing sacrifice. All heaven beheld with wonder and admiration Abraham's unfaltering obedience. All heaven applauded his fidelity. Satan's accusations were shown to be false. God declared to His servant, "Now I know that thou fearest God [notwithstanding Satan's charges], seeing thou hast not withheld thy son, thine only son from Me." God's covenant, confirmed to Abraham by an oath before the intelligences of other worlds, testified that obedience will be rewarded. {PP 155.1}

It had been difficult even for the angels to grasp the mystery of redemption--to comprehend that the Commander of heaven, the Son of God, must die for guilty man. When the command was given to Abraham to offer up his son, the interest of all heavenly beings was enlisted. With intense earnestness they watched each step in the fulfillment of this command. When to Isaac's question, "Where is the lamb for a burnt offering?" Abraham made answer, "God will provide Himself a lamb;" and when the father's hand was stayed as he was about to slay his son, and the ram which God had provided was offered in the place of Isaac--then light was shed upon the mystery of redemption, and even the angels understood more clearly the wonderful provision that God had made for man's salvation. 1 Peter 1:12. {PP 155.2}

Patriarchs and Prophets, pp. 171-176

Chap. 15 - The Marriage of Isaac

Abraham had become an old man, and expected soon to die; yet one act remained for him to do in securing the fulfillment of the promise to his posterity. Isaac was the one divinely appointed to succeed him as the keeper of the law of God and the father of the chosen people, but he was yet unmarried. The inhabitants of Canaan were given to idolatry, and God had forbidden intermarriage between His people and them, knowing that such marriages would lead to apostasy. The patriarch feared the effect of the corrupting influences surrounding his son. Abraham's habitual faith in God and submission to His will were reflected in the character of Isaac; but the young man's affections were strong, and he was gentle and yielding in disposition. If united with one who did not fear God, he would be in danger of sacrificing principle for the sake of harmony. In the mind of Abraham the choice of a wife for his son was a matter of grave importance; he was anxious to have him marry one who would not lead him from God. {PP 171.1}

In ancient times marriage engagements were generally made by the parents, and this was the custom among those who worshiped God. None were required to marry those whom they could not love; but in the bestowal of their affections the youth were guided by the judgment of their experienced, God-fearing parents. It was regarded as a dishonor to parents, and even a crime, to pursue a course contrary to this. {PP 171.2}

Isaac, trusting to his father's wisdom and affection, was satisfied to commit the matter to him, believing also that God Himself would direct in the choice made. The patriarch's thoughts turned to his father's kindred in the land of Mesopotamia. Though not free from idolatry, they cherished the knowledge and the worship of the true God. Isaac must not leave Canaan to go to them, but it might be that among them could be found one who would leave her home and unite with him in maintaining (p. 172) the pure worship of the living God. Abraham committed the important matter to "his eldest servant," a man of piety, experience, and sound judgment, who had rendered him long and faithful service. He required this servant to make a solemn oath before the Lord, that he would not take a wife for Isaac of the Canaanites, but would choose a maiden from the family of Nahor in Mesopotamia. He charged him not to take Isaac thither. If a damsel could not be found who would leave her kindred, then the messenger would be released from his oath. The patriarch encouraged him in his difficult and delicate undertaking with the assurance that God would crown his mission with success. "The Lord God of heaven," he said, "which took me from my father's house, and from the land of my kindred, . . . He shall send His angel before thee." {PP 171.3}

The messenger set out without delay. Taking with him ten camels for the use of his own company and the bridal party that might return with him, provided also with gifts for the intended wife and her friends, he made the long journey beyond Damascus, and onward to the rich plains that border on the great river of the East. Arrived at Haran, "the city of Nahor," he halted outside the walls, near the well to which the women of the place came at evening for water. It was a time of anxious thought with him. Important results, not only to his master's household, but to future generations, might follow from the choice he made; and how was he to choose wisely among entire strangers? Remembering the words of Abraham, that God would send His angel with him, he prayed earnestly for positive guidance. In the family of his master he was accustomed to the constant exercise of kindness and hospitality, and he now asked that an act of courtesy might indicate the maiden whom God had chosen. {PP 172.1}

Hardly was the prayer uttered before the answer was given. Among the women who were gathered at the well, the courteous manners of one attracted his attention. As she came from the well, the stranger went to meet her, asking for some water from the pitcher upon her shoulder. The request received a kindly answer, with an offer to draw water for the camels also, a service which it was customary even for the daughters of princes to perform for their fathers' flocks and herds. Thus the desired sign was given. The maiden "was very fair to look upon," and her ready courtesy gave evidence of a kind heart and an active, energetic (p. 173) nature. Thus far the divine hand had been with him. After acknowledging her kindness by rich gifts, the messengers asked her parentage, and on learning that she was the daughter of Bethuel, Abraham's nephew, he "bowed down his head, and worshiped the Lord." {PP 172.2}

The man had asked for entertainment at her father's house, and in his expressions of thanksgiving had revealed the fact of his connection with Abraham. Returning home, the maiden told what had happened, and Laban, her brother, at once hastened to bring the stranger and his attendants to share their hospitality. {PP 173.1}

Eliezer would not partake of food until he had told his errand, his prayer at the well, with all the circumstances attending it. Then he said, "And now, if ye will deal kindly and truly with my master, tell me: and if not, tell me; that I may turn to the right hand, or to the left." The answer was, "The thing proceedeth from the Lord: we cannot speak unto thee bad or good. Behold, Rebekah is before thee; take her, and go, and let her be thy master's son's wife, as the Lord hath spoken." {PP 173.2}

After the consent of the family had been obtained, Rebekah herself was consulted as to whether she would go to so great a distance from her father's house, to marry the son of Abraham. She believed, from what had taken place, that God had selected her to be Isaac's wife, and she said, "I will go." {PP 173.3}

The servant, anticipating his master's joy at the success of his mission, was impatient to be gone; and with the morning they set out on the homeward journey. Abraham dwelt at Beersheba, and Isaac, who had been attending to the flocks in the adjoining country, had returned to his father's tent to await the arrival of the messenger from Haran. "And Isaac went out to meditate in the field at the eventide: and he lifted up his eyes, and saw, and, behold, the camels were coming. And Rebekah lifted up her eyes, and when she saw Isaac, she lighted off the camel. For she had said unto the servant, What man is that that walketh in the field to meet us? And the servant had said, It is my master: therefore she took a veil, and covered herself. And the servant told Isaac all things that he had done.

And Isaac brought her into his mother Sarah's tent, and took Rebekah, and she became his wife; and he loved her: and Isaac was comforted after his mother's death." {PP 173.4}

Abraham had marked the result of the intermarriage of those who feared God and those who feared Him not, from the days of (p. 174)

Cain to his own time. The consequences of his own marriage with Hagar, and of the marriage connections of Ishmael and Lot, were before him. The lack of faith on the part of Abraham and Sarah had resulted in the birth of Ishmael, the mingling of the righteous seed with the ungodly. The father's influence upon his son was counteracted by that of the mother's idolatrous kindred and by Ishmael's connection with heathen wives. The jealousy of Hagar, and of the wives whom she chose for Ishmael, surrounded his family with a barrier that Abraham endeavored in vain to overcome. {PP 173.5}

Abraham's early teachings had not been without effect upon Ishmael, but the influence of his wives resulted in establishing idolatry in his family. Separated from his father, and embittered by the strife and contention of a home destitute of the love and fear of God, Ishmael was driven to choose the wild, marauding life of the desert chief, "his hand" "against every man, and every man's hand against him." Genesis 16:12. In his latter days he repented of his evil ways and returned to his father's God, but the stamp of character given to his posterity remained. The powerful nation descended from him were a turbulent, heathen people, who were ever an annoyance and affliction to the descendants of Isaac. {PP 174.1}

The wife of Lot was a selfish, irreligious woman, and her influence was exerted to separate her husband from Abraham. But for her, Lot would not have remained in Sodom, deprived of the counsel of the wise, God-fearing patriarch. The influence of his wife and the associations of that wicked city would have led him to apostatize from God had it not been for the faithful instruction he had early received from Abraham. The marriage of Lot and his choice of Sodom for a home were the first links in a chain of events fraught with evil to the world for many generations. {PP 174.2}

No one who fears God can without danger connect himself with one who fears Him not. "Can two walk together, except they be agreed?" Amos 3:3. The happiness and prosperity of the marriage relation depends upon the unity of the parties; but between the believer and the unbeliever there is a radical difference of tastes, inclinations, and purposes. They are serving two masters, between whom there can be no concord. However pure and correct one's principles may be, the influence of an unbelieving companion will have a tendency to lead away from God. (p. 175) {PP 174.3}

He who has entered the marriage relation while unconverted, is by his conversion placed under stronger obligation to be faithful to his companion, however widely they may differ in regard to religious faith; yet the claims of God should be placed above every earthly relationship, even though trials and persecution may be the result. With the spirit of love and meekness, this fidelity may have an influence to win the unbelieving one. But the marriage of Christians with the ungodly is forbidden in the Bible. The Lord's direction is, "Be ye not unequally yoked together with unbelievers." 2 Corinthians 6:14, 17, 18. {PP 175.1}

Isaac was highly honored by God in being made inheritor of the promises through which the world was to be blessed; yet when he was forty years of age he submitted to his father's judgment in appointing his experienced, God-fearing servant to choose a wife for him. And the result of that marriage, as presented in the Scriptures, is a tender and beautiful picture of domestic happiness: "Isaac brought her into his mother Sarah's tent, and took Rebekah, and she became his wife; and he loved her: and Isaac was comforted after his mother's death." {PP 175.2}

What a contrast between the course of Isaac and that pursued by the youth of our time, even among professed Christians! Young people too often feel that the bestowal of their affections is a matter in which self alone should be consulted--a matter that neither God nor their parents should in any wise control. Long before they have reached manhood or womanhood they think themselves competent to make their own choice, without the aid of their parents. A few years of married life are usually sufficient to show them their error, but often too late to prevent its baleful results. For the same lack of wisdom and self-control that dictated the hasty choice is permitted to aggravate the evil, until the marriage relation a galling yoke. Many have thus wrecked their happiness in this life and their hope of the life to come. {PP 175.3}

If there is any subject which should be carefully considered and in which the counsel of older and more experienced persons should be sought, it is the subject of marriage; if ever the Bible was needed as a counselor, if ever divine guidance should be sought in prayer, it is before taking a step that binds persons together for life. {PP 175.4}

Parents should never lose sight of their own responsibility for the future happiness of their children. Isaac's deference to his (p. 176) father's judgment was the result of the training that had taught him to love a life of obedience. While Abraham required his children to respect parental authority, his daily life testified that that authority was not a selfish or arbitrary control, but was founded in love, and had their welfare and happiness in view. {PP 175.5}

Fathers and mothers should feel that a duty devolves upon them to guide the affections of the youth, that they may be placed upon those who will be suitable companions. They should feel it a duty, by their own teaching and example, with the assisting grace of God, to so mold the character of the children from their earliest years that they will be pure and noble and will be attracted to the good and true. Like attracts like; like appreciates like. Let the love for truth and purity and goodness be early implanted in the soul, and the youth will seek the society of those who possess these characteristics. {PP 176.1}

Let parents seek, in their own character and in their home life, to exemplify the love and beneficence of the heavenly Father. Let the home be full of sunshine. This will be worth far more to your children than lands or money. Let the home love be kept alive in their hearts, that they may look back upon the home of their childhood as a place of peace and happiness next to heaven. The members of the family do not all have the same stamp of character, and there will be frequent occasion for the exercise of patience and forbearance; but through love and self-discipline all may be bound together in the closest union. {PP 176.2}

True love is a high and holy principle, altogether different in character from that love which is awakened by impulse and which suddenly dies when severely tested. It is by faithfulness to duty in the parental home that the youth are to prepare themselves for homes of their own. Let them here practice self-denial and manifest kindness, courtesy, and Christian sympathy. Thus love will be kept warm in the heart, and he who goes out from such a household to stand at the head of a family of his own will know how to promote the happiness of her whom he has chosen as a companion for life. Marriage, instead of being the end of love, will be only its beginning. {PP 176.3}

Patriarchs and Prophets, p. 147

Patriarchs and Prophets, p. 152