Genesis 22

Genesis 22:1

XjLND it came to pass after these things. That which follows fell out while Abraham dwelt atBeer-sheba,,or near it, (ver. 19.) • God did tempt Abraham.’] Proved or tried his faith, in \m very difficult instance. The Hebrews take great notice, that the name of Elohim (which they call Nomen Judicii) is here used, as it is in several of the following verses. And said unto him, Abraham.] I suppose there was such a visible appearance of the Divine Majesty to him as he had often seen, (xv. I. xvii.l. xviii. 1.) Here I am.] A phrase expressing readiness to hearken and to give answer, (ver. 7. 12.)

Genesis 22:2

Take now. Immediately. Thy son.] A hard thing, had it been Ishmael. Thy only son Isaac] His only son by Sarah, and the child of the promise, (xxi. 12.) Whom thou lovest.] Who was far dearer to him than any thing in this world; dearer than his own life; for men will venture that to preserve their children. According to an old saying in Euripides,‘Airaai 8’ av0pu>7roic ap r\v i/^X 7’ T * Kva * Children are to all mankind, their very life, or sdul. Whence it was that Pacatus Drepanius said in his panegyric to Theodosius the Great, " Instituente natura plus fere filios quam nosmetipsos diligimus;" we are taught by nature to love our sons, in a manner, more than ourselves. ♦But the love of God in Abraham was stronger than either. Get thee into the land of Moriah.] So it was called afterwards, from God’s appearing there (ver. 14.) for the deliverance of Isaac, as many think. Certain it is, that the temple of Solomon was built upon Mount Moriah; (2 Chron. iii. I.) but this name belonged not only to that mountain, but to all the mountainous country thereabouts, which is here called the land of Moriah. Which Aquila translates Kara^avfj, conspicuous; for it is derived from the word raah, to see. And the LXX. translate it not amiss, jriv v\pr)\rjv, high country; which is very conspicuous. But Mount Zion, and Acra, and other neighbouring mountains, being also very high, this name of Moriah belonged to them, because they were very conspicurous.. Insomuch that Mount Zion is often used in Scripture for Mount Moriah; for all that mountainous country went by one and the same name. And offer him there.] The Hebrews observe the word is ambiguous, and may be translated, make him to go up; but Abraham understood it in the usual sense, that he should kill him, as they did the beasts for sacrifices. A very hard injunction, which some think God would not have laid upon Abraham, if he had not had a power thus to dispose of Isaac, inherent in him as his father. (See Dr. Taylor, Duct. Dubit. lib. iii. cap. 5. rule 2. n. 1.); Upon one of the mountains.’] There were more hills than one thereabouts, (Psalm exxv. 2.) as I observed on tho foregoing verse. And it may be, further here noted, that in ancient times they chose mountains, or high places, whereon to worship God, and offer sacrifices:• (xii. 8.) which God himself approved of till they were profaned, as the groves were, (see xxi. 33.) and then he commanded Abraham’s posterity not to worship in high places, but only in one certain mountain, where he ordered his temple to be seated. Nothing is plainer in the gentile writers, than that they chose mountains for places of worship: and herein Celsus, the Epicurean, compares them with the Jews; observing, particularly out of Herodotus, that the Persians offered sacrifices to Jupiter, going up, Iwl ra vipqXoraTa twv oplo>v, to the top of the highest mountains, as his words are in Origen, (lib. v. contra Cels.) It is well known, also, that these mountains were well shaded with trees; so that, commonly, groves and mountains are mentioned together, as places for religious worship.

Genesis 22:3

And Abraham rose up early in the morning, &c. Some here take notice of the readiness of his obedience, in several instances: First, That he rose up early. Secondly, Saddled his ass himself (though the pjirase doth not certainly import so much). Thirdly, Carried wood ready cleft along with him, for the offering, lest he should find none there. And Isaac his son.] It is an inquiry among the Jews, how old Isaac was at this time. Some of them say sevenand-thirty, whom the Arabic Christian writers follow, Patricides and Elmacinus. Aben Ezra, more probably; saith he was thirty. But there is no certainty of such things: for I find in the Gemera Sanhedrim, (cap.x. n. 4.) it is said, this fell out’ a little after he was weaned. (See ver. 9.) - And went unto the place.] That is, toward the place; which he did not see till the third day after he set out.

Genesis 22:4

On the third day. It was not much above one day’s journey from Beer-sheba.to Moriah; but an ass goes slowly, especially being loaded, as this was, with a burden of wood, and with provisions, we must suppose, for thei^ journey; and Abraham, and his son, and servants, went on foot, and could not travel far on a day (Isaac being but young), for it doth not appear they had more than one single ass, (ver. 5.) And saw the place afar off.] It is most reasonable to ? [chap. XXII. suppose, that God had given him some token or sign, whereby he should know it. And I cannot but think it highly probable, that the Divino glory appeared in the place where he was to make the oblation. Which conjecture I find confirmed by It. EHezcr, among other of the Jews, who says, that when God bad him go to the place he would tell him of (ver. 2.) and there offer his son; he asked how he should know it? and the answer was, * Wheresoever thou scest my glory, there I will stay, and wait for thee," &c. And accordingly, now, " he beheld a pillar of fire reaching from heaven to the earth," and thereby knew tliis was the place, (See Pirke EHezcr, cap. 31.)

Genesis 22:5

Goyonder and ivorship. This confirms the forementioned conjecture, that, the Divine glory appearing upon the mountain, ho went thither to worship God. And come again to you.’] He either speaks of himself alone, or believed God would restore Isaac to life, though he did slay him. Ver. G. And laid it upon Isaac his son.’] A figure of Christ, who carried his own cross, (John xix.17.) according to the Roman custom. Philo’s reflection upon Isaac’s carrying the wood for his own sacrifice is, that " nothing is more laborious than piety."

Genesis 22:7

Behold the fire and the wood, &c. It appears by this, that he had not hitherto acquainted Isaac with his intention.

Genesis 22:8

So they went both of them together. It seems they stayed awhile, (as they were going together, ver. G.) till Isaac had finished this discourse with his father, and then they proceeded.

Genesis 22:9

Built an altar there. Of turf, some think; or, of such stone as he could gather. And bound Isaac his soil] Both his hands, and his feet, as it is explained in Pirke Eliezer. (cap. 31.) * When the gentiles offered human sacrifices, they tied both their hands behind their backs, as appears from Ovid, (lib. iii. de Pont. Eleg. 2.) and other authors. Whether Isaac was thus bound, it matters not; but we cannot doubt that Abraham had now acquainted him with the will of God, and persuaded him willingly to comply and submit unto it: wherein he prefigured Christ the more exactly, who laid down his life of himself, and no man (without his consent) could take it from him, as he speaks, John x. 17, 18. We have reason to believe this of Isaac, because he, being younger and stronger, could have made resistance, had he been so minded. Joscphus says he was twenty-five years old; (lib. i. Antiq. 14.) and Bochart makes him twentyeight; the word naar, which we translate lad, being used for one of that age; nay, Joseph is called so when he was thirty years old, (Hierozoic. par. i. lib. iii. cap. 9.) This is certain, that he was old enough to carry such a load of wood, (vcr.G.) as was sufficient to make a fire to offer up a burnt-offering. There are those, also, who think Isaac was laid upon the altar to be offered, in that very placo where Christ was crucified. And thus much is true, that though Mount Calvary was without Jerusalem, and therefore different from Mount Moriah, on which the temple stood, yet they were so near, and it is likely only parts of one and the same mountain, that they were anciently both comprehended under the name of Moriah.

Genesis 22:10

Abraham stretched forth his hand, &c. His obedience proceeded so far, that it evidently appeared he was fully resolved to do as he was bidden; for the knife was just at Isaac’s throat, ready to do the execution. Insomuch that God made account of it, as if it had been actually done, and accepted his obedience as 6XokX^oc teal TravTtXrjc, cts entirely perfect, and absolutely completed, as Philo speaks. And yet there have been those who disparage this obedience, by endeavouring to make the world believe that the sacrificing of children was in use before Abraham’s time. And the very first thing that hath been alleged as a proof of it, is the very objection in Philo, made by cavilling calumniators (as he calls them) who said, why should such praise be bestowed on Abraham, a>C iyxupnrfiv KtKaivovpyr)fiivi)S irpa%uog, as if he had attempted a thing altogether new, which private men, and kings, and whole nations, do upon occasion? The learned reader cannot but know that one of our own countrymen, (Sir J. Marsham, in Canon. Chronic. §.v.) hath set this in the front of all his arguments, to prove that Abraham was not the first who sacrificed his son; without acquainting the reader with Philo’s answer to this, which quite overthrows all his pretensions. For he says, (lib. de Abrahamo, p. 375, 376. Edit. Paris.) that some barbarians have done this, following the custom of their country, or being in great distress, &c. But nothing of this nature could move Abraham to it, for the custom of sacrificing children was neither in Babylon, nor Mesopotamia, nor Chaldea, where he had lived a long time; no, nor (as it follows a little after) in that country where he then lived; but avrbg tfitXkt irpwrog agXtaQat Katvorarov kvlL iraprikXay/jiivov napaBuyfiaToc, he teas to be the beginner of a perfectly new and unusual example. What plainer confutation can there be of what the forenamed author pretends, than this, which he most disingenuously concealed? Nor is there more strength in what follows in him out of Sanchoniathon, who says that Saturn offered his only son. For by Saturn it is evident he meant Abraham, as appears by the name of that son whom suchlike authors call lend, which is plainly the very same with Jehid, as Isaac is called in the second verse of this chapter. I omit the rest, which is of the like stamp.

Genesis 22:11

And the angel of the Lord called to him, &c. That is, the Lord himself, by his angel. See upon xviii. 10. To which I shall here add, that, whether it be said in these holy books the Lord said any thing, or an angel spake, we are always to understand both to havo been present; for the angels ever attend upon the Divine Majesty, and, being ministers of his, do nothing but by his order. Therefore, when he is said to speak, it is by them, and when they are said to speak, it is from him. It is the Lord, therefore, that speaks, whosoever be the minister. Of which St. Austin gives a demonstration from this very place, (lib. iii. de Trinitatc, cap. 11.) in the beginning of this chapter, (ver. 1,2.) “We read that God templed Abraham, and bade him go and offer to him his son; but here the angel of the Lord called to him, and bade him not to do it. What is the meaning of this? Will they (whose opinion he there opposes) say that God commanded Isaac to be slain, and that his angel forbade it; and that Abraham obeyed the angel who bade him spare his son, against the command of God, who bade him slay him? This sense is ridiculous, and not to be endured. The plain meaning is, that God spake both times, in the one case and in the other; but by an angel, who was his minister That is the reason angels Digitized by microsoft ® CHAP. XXII.] UPON GENESIS. sometimes speak as if they were the Lord, because they speak in his name: just as when a public crier pronounces the sentence of a judge, c Non scribitur in gestis, ille prseeo dixit, sed ille judex/ It is not written in the records, that the crier, but the judge, pronounced that sentence” And thus R. Jehuda understood this passage, whose gloss is this: (in Pirke Eliezer, cap. 31.) “He,” i.e. the Lord, “made his voice to be heard from between the two cherubims, and said, Lay not thy hand upon the lad.” I do not know whether it be worth observing, that God is not called in all this story (as the Jews note) by the name of Jehovah, till now: which being, say they, Nomen misericordis, is most agreeable to this part of the story, as Elohim was to the former part, (ver. 2.) Abraham, Abraham.’] He ingeminates his name, that he might make him attend to what he said, and put a stop to his proceedings.

Genesis 22:12

Now I know thoufearest God, &c. Thou hast given sufficient proof of the regard thou hast to God and his commands. It is apparent from what thou hast done, and thou needest do no more to evidence it. And so Hackspan translates the word know in this place, now I have proved, or approved, as Psalm i. nit. Matt. vii. 23. Which proofs do not argue ignorance, no more than questions do. (Gen. iii. 9. John vi. 5, G.) Nobody (that I know of) hath better explained this whole matter than Moses Maimonides, whose words are these: (More Nevoehim, par. iii. cap. 24.) This story of Abraham makes good two great foundations of the law: " one is, to shew us how far the fear and love of God extends itself. For here was a command to do that, with which the loss of money, or of life itself, is not to be compared; nay, that from which nature abhorred; viz. that a man very rich, and in great authority, who earnestly desired an heir, which was born to him when he had no hope of one, in his old age, should so overcome his natural affection to him (which could not but be exceeding great), as to forego all the expectations he had from him, and consent, after a journey of three days, to slay this son with his own hands. This is the greatest thing that ever was performed: for if he had done it in that moment when he was commanded, it might have been thought a sudden, precipitant, and inconsiderate act; but to do it so many days after he received the command, upon mature deliberation, is the highest proof of his obedience, and that this act proceeded from nothing but from the fear and love of God: for he did not make haste to slay his son out of any fright he was in lest God should have slain him, or taken away his estate, if he had disobeyed; but took time to consider of it, that he might shew to all men what one ought to do for the love and fear of God, and not for fear of punishment, or hope of worldly reward; for the angel said, Noiv I know thou fearest God. t( The second thing we are taught by this history is, that the prophets were fully assured of the truth of those things which God spake to them, either in dreams, or in visions, or any other way; which they believed as strongly as things of sense. For if Abraham had in the least doubted whether this were the will of God or no, which he received either in a vision, or a dream, he would never have consented to a thing which nature abhorred " This very story is told by Alexander Polyhistor, as Eusebius relates out of him, (lib. ix. Prsepar. Evang. §. xix.)

Genesis 22:13

Abraham lift up his eyes. From looking upon Isaac, or upon the angel. And looked.] He heard, we may suppose, a bustling noise, which the ram made when it was caught in the thicket; which made him look that way from whence the ■ noise came. And behold, behind him a ram, &e.] Bochart gives many reasons to prove that the most ancient reading, and much better, was, Behold, one ram: achar, which we translate behind, being put for achad, one, or a singular ram, (par. i. Hierozoic. lib. ii. cap. 49.) But it is not material which way we take it; nor need we inquire how the ram came there. Nothing is more common than for sheep to go astray; and by God’s providence this ram was caught in a thicket not far from Abraham; whereby he made good what Abraham had told his son, " God will provide a lamb for a burnt-offering." In which this ram was a notable type of Christ, who was a sacrifice provided by God, not by man,.as this ram was brought by Divine Providence to be offered, not by Abraham. And Abraham took the rain, and offered him up for a burnt-offering, instead of his son.] Saying, as R. S. represents it, Lord, accept this sacrifice, as if my son himself were slain, and his blood shed, and his skin flayed off, and he were burnt and reduced to ashes. And the ram being accepted instead of his son, may be thought to signify that the offering of the blessed seed, God’s only Son, should be suspended till future times, and that in the mean season the offering the blood of beasts should serve as a pledge (to use the words of Mr. Mede) of that expiation which the blessed seed of Abraham should one day make, (Discourse xxv.) where he observes, that the more lively to express this, God so disposed, that the very place where the ram was offered instead of Isaac, should be the place of sacrifice for Israel. For there it was, where the Lord answered David by fire from heaven, (1 Chron. xxi. 2G.) and so designed it for the place he had chosen for his altar; there David pitched him a tabernacle, (1 Chron. xxii. 1.) and there Solomon built him a house, (2 Chron. iii. I.)

Genesis 22:14

Jehovah-jereh. The Lord will see or provide:’that is, take care of their safety who steadfastly obey him. And it is said to this day.] Which is thus called to this day: or, as others interpret it, now it is a proverbial speech when men are in great straits, in the mount of the Lord it shall be seen: where a double variation is observed, from what was said before; for here is Jehovah instead of Elohim, (\ ex. 12.) and then Jeraeh instead of jereh; i.e. the passive instead of the active; signifying, that the Lord will not only see or provide, but make himself conspicuous by so providing, that all shall behold the care he takes of those that fear him.

Genesis 22:15

And the angel of the Lord called, &c. This confirms what was noted on ver. 12. that it was God himself who called to Abraham to stay his hand, and now says, " By myself have I sworn, saith the Lord," &e. What can be clearer, as Hackspan glosses, (Disput. ii. de Nominibus Divinis, n.lG.) than that we are to turn away our eyes from the angel, and fix them upon God, who blessed Abraham, and is called the Lord, for whose sake (ver. 12.)