Annotations on the Pentateuch, Psalms, Song of Songs, Biblical commentary 1 · Chapter 22
CHAP. XXII.
1 Abraham is tempted tr offer-up Isaak. 3 Hee giveth proofe of his faith and obedience. 11 The Angell stayeth him. 13 Isaak is exchanged with aram. 14 The place is called Iehovah jireh. 15 Abraham is blessed againe. 20 The generations of Nahor, unto Rebekah.
ANd it was, after these things; that God, did tempt Abraham: and said unto him, Abraham, and hee said, Behold here I am. And he said, Take now thy son, thy onelyonly (son,) whom thou lovest, even Isaak; and goe thou, into the land of Morijah: and offer him there for a burnt-offering, upon one of the mountaines, which I shall say unto thee. And Abraham rose-earely in the morning, and sadled his asse; and tooke two of his yongmen with him, and Isaak his sonne: and clave the wood of the burnt-offring, and rose-up and went, unto the place which God had said unto him. In the third day, then Abraham lifted vp his eyes; and saw the place, afarre-off. And Abraham said unto his yongmen; abide you here with the asse, and I and the yong-man will goe yonder: and we will bow-downe our-selves, and we will returne unto you. And Abraham tooke the wood of the burnt-offring, and put it upon Isaak his son; and he took in his hand, the fire, and the knife: and they went both of them together. And Isaak said unto Abraham his father, & said my father; and he said, Behold I am here my son: and he said, Behold (here is) the fire, and the wood; but where is the lambe, for a burnt-offring? And Abraham said, God will provide himselfe a lamb, for a burnt-offring, my son: and they went both of them, together. And they came, to the place which God had said unto him; and Abraham builded there an altar, and layd the wood in order: and bound Isaak his son, and put him on the altar, upon the wood. And Abraham thrust forth his hand, and tooke the knife, to kill his son. And the Angell of Iehovah called unto him, out of the heavens; and said, Abraham, Abraham: and he said, loe here I am. And he said, Put not forth thy hand, unto the yong-man; neither doe thou any-thing to him: for now I know, that thou fearest God; and thou hast not with-held, thy sonne thy onelyonly son, from me. And Abraham lifted-up his eyes, and saw and behold a ramme; behind, holden in a thicket by his hornes: and Abraham went, and tooke the ram, and offred him for a burnt-offring, in stead of his son. And Abraham called, the name of that place, Iehovah Iireh: of which it is said to this day, in the mountaine of Iehovah, it shal be seene. And the Angel of Iehovah, called unto Abraham; the second time, out of the heauens. And hee said; By my selfe have I sworne, assuredly saith Iehovah that, for because thou hast done this thing, and hast not with-held thy son thy onelyonly son. Surely blessing I will blesse thee, and multiplying I will multiply thy seed as the starres of the heavens; and as the sand, which is upon the sea shore: and thy seed shall possesse the gate of his enemies. And in thy seed, shall all nations of the earth blesse themselves: because that thou hast obeyed my voyce. And Abraham returned, unto his yong men; and they rose up, and went together, to Beersheba: and Abraham dwelt in Beersheba.
And it was, after these things; that it was told Abraham, saying: Behold Milcah, she also hath borne sonnes, unto thy brother Nachor. Vz his first borne, and Buz his brother: and Kemuel, the father of Aram. And Kesed, and Chazo; and Pildash, and Iidlaph: and Bethuel. And Bethuel begat Rebekah: these eight did Milcah beare; to Nachor, Abrahams brother. And his concubine, whose name was Reumah: even she also did beare, Tebach, and Gacham; and Tachash, and Maacah.
Annotations.
THings] Hebr. words: that is, things spoken of: so in vers. 20. See the notes on Gen. 15. 1. tempt] that is, try or prove. The originall word hath the signification of lifting up as for a signe, or essaying of some high thing. And God tempteth men, when he requireth some great or high experiment of their faith, love, and obedience; as here and in Exod. 15. 25. 26. Deut. 8. 2. and 13. 3. But tentation often signifieth a soliciting and provoking to evill, which Satan doth, Mat. 4. 1. 3. and mans owne corruption, Iam. 1. 14. In which sense God tempteth no man, Iam. 1. 13. for it alwayes tendeth to evill; but God tempteth us, to doe us good at the end, Deut. 8. 26. 1 Cor. 10. 13. And this is spoken of God after the manner of men: for hee both knoweth long before what is in man, and what himselfe will doe, Psal. 139. 2 Iohn 2. 25. and 6. 6.
Vers. 2. onelyonly son] Paul calleth him onelyonly begotten son, Heb. 11. 17. for he had no other of Sarah the freewoman: also Ismael of Hagar, was cast out of his house, Gen. 21. 14. Isaak] who was particularly designed for the hope of all Abrahams seed to be called in him, Gen. 21. 12. which speciall point the Apostle observeth in this tentation, Heb. 11. 18. So Abrahams obedience was tryed in offering his son; and his faith, in offring him concerning whom he had received the promise.
Morijah] the Greeke calleth it the high land: for it was a mountainy country, and this high mount was seene far off, vers. 4. The Chaldee nameth it of the service of God, there now performed, and after increased: for upon this mount Morijah, did Solomon build the Temple, for Gods worship, 2 Chron. 3. 1. And by the Iewes tradition, here Adam, and Noe sacrificed, and served God: see the notes on Gen. 8. 20. and 4. 3. burnt offering] Hebr. an ascension: so called, because it went all up in fire, burned upon the Altar. See Gen. 8. 20. Levit. 1.
Vers. 3. rose early] so it seemeth this was spoken to Abraham in the night: and here his ready obedience is commended; as on the contrary, the like hast is noted of Balaam for evill, hastning to curse Abrahams children, which God forbad, Numbers 22. 21.
Vers. 4. the third day] As the number seven is of speciall use in Scripture, because of the Sabbath day, Gen. 2. 2. so three is a mysticall number, because of Christs rising from the dead the third day Mat. 17. 23. 1 Cor. 15. 4. as he was crucified at the third houre of the day, Marke 15. 25, and Isaak as he was a figure of Christ, in being the onelyonly son of his father, and not spared, but offered for a sacrifice, Rom. 8. 32. so in sundry particulars, as this third day, in which Christ also was to be perfected, Luke 13. 32. and the carying of the wood, vers. 6. as Christ did the tree whereon he dyed, Ioh. 19. 17 the binding of Isaak, vers. 9. as Christ was bound, Mat. 27. 2. and in other like, he was a figure of the Lambe of God, sacrificed for the sinnes of the world. So Moses craved leave for three dayes journey into the wildernesse, for to sacrifice, Exod. 5. 3. and three dayes they went therein, ere they found water to drinke, Exod. 15. 22. and three dayes iourney the Arke of the Lords covenant went before them, to search out a resting place for them, Num. 10. 33. Against the third day, the people were to be ready to receive Gods Law, Exod. 19. 11. and after three dayes, to passe over Iordan into Canaan, Ios. 1. 11. The third day Ester put on the (apparell of the) kingdome, Est. 5. 1. and in that day Ezekiah went up to the Lords house, recovered as from death, 2 King. 20. 5. and that day, is it wherin the Prophet saith, God will raise us up, and wee shall live in his sight, Hos. 6. 2. And in the third day (as well as in the seventh) the uncleane person was to purifie himselfe, Num. 19. 12. with many other the like memorable things, which the Scriptures speak of the third day, not without mystery. See Gen. 40. 12. 13. and 42. 17. 18. Ion. 1. 17. Ios. 2. 16. VntoUnto which we may adde a Iewes testimony (in Breshith rabba, commenting upon this place) that there are many a three dayes, in the holy Scripture, of which one is the resurrection of the Messias.
Vers. 5. bow downe] or, worship, to weet, God: for in praying unto (or serving) God, they used to bow their bodies, in signe of reverence and honor; and sometime to kneele, sometime to bend downe the head, sometime to prostrate themselves, or fall on their faces. See these gestures distinguished, in the annotations on Exod. 4. 31. we will returne] Abraham in faith obeying God, did account that God was able to raise up Isaak even from the dead, Heb. 11. 19. therefore he thus spake, and prophesied of his returne with himselfe, when he went to kill him.
Vers. 6. upon Isaak] so Christ bare the wood whereon himselfe dyed, Iohn 19. 17. and all good Christians, are to beare their crosse, and follow him, Luke 14. 27. And the sacrifice being to be burned to ashes, it was no small quantity of wood that would suffice hereunto: by which also appeareth that Isaak was not now a child but a man growne: Iosephus maketh him 25. yeere old: others 33.
Vers. 7. the lambe] or kid, The Hebrew word signifieth either yong sheepe or goat, Exod. 12. 5. Deut. 14. 4. the Greeke translateth it sheepe.
Vers. 8. provide him] or, see for himselfe. So Abraham imparted not the whole matter to Isaak, till he came to the place of execution: but stayed him upon the prouidence of God. VntoUnto this faith and promise of Abraham, God answered in performance, verse 13. and upon this divine providence, the place had the name, verse 14.
Vers. 9. altar,] to sanctifie the sacrifice Mat. 23. 19. See Gen. 8. 20. bound Isaak:] whose faith and obedience herein was also admirable, that hee neither in deed nor word resisted his father Abraham, (there being none but they two) but meekly suffred himselfe to bee bound and layd on the altar, as a lambe to bee slaine: being also herein a type of Christ, in his meeke and patient sufferings, Mark. 15. 1. Act. 8. 32. Phil. 2. 8. and of all Christians, the children of promise, who are to present their bodies a living sacrifice; holy, acceptable to God, which is their reasonable service, Rom. 12. 1. The Iewes yearely feast upon the first of Tizri (or Septēber) called the memoriall of blowing of trumpets, Levit. 23. 24. they named also The binding of Isaak, in remembrance of this action.
Vers. 10. to kill his sonne] By faith Abraham, when he was tempted, offred up Isaak and he that had received the promises, offred up his onelyonly begotten sonne, of whom it was said, that in Isaak, shall seed be called to thee: Heb. 11. 17. 18. Abraham our father, was hee not justified by works; having offred Isaak his sonne upon thee altar? Seest thou how faith wrought with his workes, and by workes, was faith perfected? And the scripture was fulfilled which saith, Abraham beleeved God, and it was imputed unto him for justice, and hee was called the friend of God, Iam. 2. 21. 22. 33.
Vers. 11. the Angell] who speaketh as God, ver. 12. sweareth by himselfe, and is called Iehovah, verse 16. wherefore this was Christ himselfe: see before on Gen. 16. 7. and 18. 2.
V. 12. put not forth] or send not forth, that is, lay no violent hands upon him. Thus God spared Isaak from death; and Abraham, who beleeved that God was able to raise him up, even from the dead; did from thence also receive him, in a parable: Heb. 11. 19. I know] that is, I have experience: God speaketh after the manner of men, as in Gen. 18. 21. and often. and thou hast,] or for that thou hast, see Gen. 12. 19.
Vers. 13. the ram,] Thus Abrahams word …s fulfilled, that God would provide himselfe a lambe, verse 8. and hereby the redemption of the Church by Christ, (the lambe without blemish, 1 Pet. 1. 19.) was signified according to that in Iob 33. 24. Deliver him from going-downe to the pit; I have found a ransome.
Vers. 14. Iehovah Iireth] that is, Iehovah will see, or provide, as verse 8. the Greeke interpreteth it, The Lord hath seene: for hee answering to Abrahams prophesie, verse 8. the perpetuall memory of his mercy, was kept in the name of the place. Mori-Iah, the usuall name of the mountaine, is of like interpretation: Iehovah being shortned into Iah, whereof see Exod. 15. 2. The Chaldee paraphraseth thus. And Abraham prayed and served, (God) there, in that place; and said before the Lord, here shall the generations (to come) serve (God) Therefore was it sayd in this day, In this mount Abram served before the Lord. Hee hath reference to the Temple built after in this mount, wherein God was served, 2 Chron. 3. 1. Abraham calling this place Iehovah Iireh, speaketh figuratively, as the Scripture useth in all Sacramentall things: because it was a signe of Gods providence. So Moses called his altar, Iehovah Nish, Exod. 17. 15. Ierusalem is called Iehovah Shammah, Ezek. 48. 35. it shall be seene,] or, it shall be provided, of God. So this speciall providence of God towards Abraham, is become a generall proverbe, for the comfort of his children, in all their distresses. The Greeke translateth it, In the mountaine the Lord was seene.
Vers. 16. By my selfe,] the Chaldee turneth it By my word. Elsewhere the scripture saith, God sweareth by his soule, Ier. 51. 14. by his holinesse, Amos 4. 2. by his name, Ier. 44. 26. Of this the Apostle saith, when God made promise to Abraham, because he could sweare by no greater, he sware by himselfe saying, surely &c. And, God willing more-abundantly to shew unto the heyres of promise, the immutability of his counsell, confirmed it by an oath; that by two immutable things, in which it is impossible for God to lye, wee might have a strong consolation: Heb. 6. 13. 14. 17. 18. where also the Apostle teacheth that this is written for our comfort, as al other scriptures, Rom. 15. 4. And by this it is plaine, that the Angell who spake to Abraham was God himselfe: and this oath had the accomplishment in Christ, Luk. 1. 73. &c. assuredly-saith] or, the faithfull-saying. The originall word Neum, is peculiar to Gods oracles, which all are faithfull sayings, as Paul speaketh, 1 Tim. 1. 15. and 3. 1. and 4. 9. Of the same Hebrew letters transplaced commeth also Amen.
Vers. 17. Surely] so the Apostle (following the common Greeke version) translateth the Hebrew Ki (which also signifieth Because, or That:) Heb. 6. 14. And here under the name blessing, is meant the promise of eternall salvation, as the Apostle there sheweth. thy seed] for which, the Apostle saith thee: Heb. 6. 14. Againe, where Moses saith thee, in Gen. 12. 3. the Apostle saith, thy seed, Act. 3. 25. By such interpretations, the holy Ghost teacheth us how to understand the Scriptures: and by Abrahams seed, Christ the principall, and author of salvation, is implyed: and all the faithfull by him saved, Gal. 3. 16. 29. shore] Hebrew lip. Here they are compared to the sand of the sea, which before in Gen. 13. 16. were to be like the dust of the earth: see also Gen. 15. 5. This promise through the faith of Abraham and Sarah beleeving it, was fulfilled, as the Apostle observeth, Heb. 11. 11. 12. thy seed] Isaaks posterity, Gen. 21. 12. the gate] for, gates, (as tree for trees, see Gen. 3. 2.) and by gates, he meaneth cities, and all strong defensed places: as the doore (or entring) of the gate, 2 Sam. 10. 8. is explained to be, the doore of the citie, 1 Chron. 19. 9. And at the gates of cities, were publike places of judgement, Deut. 22. 15. Iob 31. 21. So the strength and dominion of the enemies is meant here, by the gate & dominion over them, by inheritance, Levit. 25. 45. Psal. 82. 8. The Greeke also translateth it cities: and so in Gen. 24. 60. his] or, their enemies, meaning enemies of the seed, which word being put for children, (at the Chaldee translateth it) may have with it a word, singular or plurall, and so the Scripture speaketh indifferently: as saying of the people, it went, 2 Chr. 10. 5. or they went, 1 King. 12. 5. it rejoyced, 2 King. 11. 20. which another Prophet writing saith, they rejoyced, 2 Chron. 23. 21. So 2 King. 21. 24. with 2 Chron. 33. 25. and 2 King. 23. 30. with 2 Chr. 36. 1. The reason hereof is, because a multitude is many, and yet as one: therefore, that which in Mat. 20. 31. is (ochlos) a multitude, in Mar. 10. 48. is (polloi) many.
Vers. 18. in thy seed] here the word seed, is in speciall meant of one, that is, Christ, Gal. 3. 16. 18. who was both of the seed of David, and sonne of Abraham according to the flesh, Rom. 1. 3. and also God over all blessed for ever, Rom. 9. 5. in whom the nations doe blesse themselves, and glory, Ier. 4. 2. Ps. 72. 17. blesse themselves] that is, apply thy faith the blessing of Christ to themselves, and so profess it: or, shall be blessed, as the Greeke translateth it, and as the promise was before made in that forme, in the Hebrew, Gen. 12. 3. and after in Genesis 28. 14.
Vers. 19. Beersheba] which the Greeke interpreteth, the well of the oath: See before in Gen. 21. 31.
Vers. 20. Milcah] called in Greeke Melcha: shee was Abrahams brothers wife, Gen. 11. 29. Of whose off-spring, Abraham now heareth glad tidings, unto whom he after sendeth for a wife, for his sonne Isaak, Gen. 24.
Vers. 21. Uz] or Urs: in Greeke Oox. In this land Iob the patient dwelled, Iob. 1. 1. There was also another Vz of Aram, Gen. 10. 23. and againe Vz of Seir, in Edoms country, Gen. 36. 28. Buz] in Greeke Baux: of him came that learned yong man Elihu, Iob 32. 2. Buz dwelt by his elder brother Vz, in Arabia, Ier. 25. 20. 23. 24. Kimuel] in Greeke Kamouel. of Aram] the Greeke saith, of the Syrians. There was an Aram before of Sem, Gen. 10. 22. Aram throughout the Bible is turned in Greeke Syria, and Syrians: as Mizraim is Aegypt, and Cush Ethiopia.
Vers. 22. Kesed] or Cesed: in Greeke Chazad.
Chazo] in Greeke Nazais. Pildash] in Greek Phaldese Iidlaph] in Greeke Iledaph.
Vers. 23. Bethuel] in Greeke Bathouel, of whom see after, Gen. 24. 15. Rebekah] or Rebekka; in Hebrew Ribkah: she became wife to Isaak, Abrahams sonne, Gen. 24. 15. 67. And for that cause chiefly, is this genealogy here set downe.
Vers. 24. his concubine] to weet, Nachors concubine. The Hebrew Pilegesh, (whereof the Greeke Pallakis, and Latine Pellex is borrowed, which we call a Concubine) signifieth: an halfe wife, or a divided and secondary wife: which was a wife for the bed, (and thereby differing from an whore,) but not for honour, and government of the family, (as King Solomons wives were Princesses, but his concubines not so, 1 King. 11. 3.) neither had their children ordinarily any right of inheritance, but had gifts of their father, as Gen. 25. 5. 6. Such a concubine was Hagar to Abraham, yea and Keturah his second wife, is called a concubine, Gen. 25. 1. 6. 1 Chr. 1. 32. And Bilha and Zilpha were concubines to Iaakob, Gen. 35. 22. And many other men of note had also concubines: as Caleb, 1 Chron. 2. 46. 48. Manasses, 1 Chron. 7. 14. Gedeon, Iudg. 8. 31. David, 2 Sam. 5. 13. Solomon, 1 King. 11. 3. Roboam, 2 Chron. 11. 21. and among the heathens, as Est. 2. 14. Dan. 5. 3. The Hebrew Doctors say, wives were taken in Israel, by bils of Dowry, and solemne espousals; but concubines, without either of both: Maimony treat. of Kings, ch. 4. S. 4. So among the Gentiles, as appeareth by that saying in the Poet, lest this report goe of mee, that I have given thee mine owne sister, rather for a concubine, then in way of matrimony, if I should give her without a dowrie: Plautus in Trinumm. Likewise among the Greekes, the Oratour saith, wee have concubines, for daily concubineship, (or use of the bed;) and wives for to bring us forth children legitimate, and faithfully to keepe the things in the family, Demosthenes in Orat. against Neaera. Tebach] in Greeke, Tabec: of him and his brethren wee find no mention in other Scripture. Tachash] in Greeke Tochos. Maacah] in Greeke Mocha.