Abimelech's covenant with

Before CHRIST

she saw a well of water; and she went, about 1892. and filled the bottle with water, and the lad drink. gave

+ Heb. if thou shalt lie unto me.

20 And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer.

21 And he dwelt in the wilderness of Paran: and his mother took him a wife out of the land of Egypt.

22 ¶ And it came to pass at that time, that Abimelech and Phichol the chief captain of his host spake unto Abraham, saying, God is with thee in all that thou doest:

23 Now therefore swear unto me here by God + that thou wilt not deal falsely with me, nor with my son, nor with my son's son: but according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned.

24 And Abraham said, I will swear. 25 And Abraham reproved Abime

their descent from the concubine, and challenging it from the wife, of Abraham; till at last they became noticed under that appellation by Dioscorides, by Ptolemy, and the Jerusalem Targum itself. Whitaker.

20. and became an archer.] A skilful hunter and warriour also with bow and arrow. The Saracens, who were of the posterity of Ishmael, never set their hands to the plough, but got their living for the most part by their bow: supporting themselves on wild flesh and venison, and such wild fowl as the wilderness afforded, with herbs and milk. Bp. Patrick.

It is from our inattention to the customs of the times, if we imagine that Hagar and Ishmael had any hard usage in their ejectment. Whatever the nature of their offence may have been, there is no reason to accuse Abraham's conduct; since it was pursuant to a Divine direction, was agreeable to the practice of the times, and no more than what other fathers in those days imposed upon their younger sons: since the hardships, which Hagar and Ishmael suffered, were accidental; but the benefits, which accrued, were designed:-since Abraham by this means rescued them from a state of servitude for ever; and, according to the Divine prediction, was persuaded, that this would be the only expedient to make of Ishmael a flourishing nation. Stackhouse.

swear unto me by God] This is the first mention of an oath given or taken. Bp. Wilson.

Bruce, with reference to this passage, observes that a "kind of oath," which he specifies as now prevailing in those parts, was in use among the Arabs, or shepherds, as early as the time of Abraham." "Cursed be those men of my people, or others, that ever shall lift up their hand against you, either in the desert, or the tell (the part of Egypt which is cultivated). As long as you are in this country, or between this and Cosseir, my son shall serve you with heart and hand: one night of pain, that your medicines freed me from, would not be repaid, if I was to follow you on foot to Messir, that is, Cairo."

"The great people among them came, and, after join

Abraham at Beer-sheba.

Before CHRIST

lech because of a well of water, which Abimelech's servants had violently about 1892. taken away.

26 And Abimelech said, I wot not who hath done this thing: neither didst thou tell me, neither yet heard I of it, but to-day.

27 And Abraham took sheep and oxen, and gave them unto Abimelech ; and both of them made a covenant.

28 And Abraham set seven ewe lambs of the flock by themselves.

29 And Abimelech said unto Abraham, What mean these seven ewe lambs which thou hast set by themselves?

30 And he said, For these seven ewe lambs shalt thou take of my hand, that they may be a witness unto me, that I have digged this well.

31 Wherefore he called that place || Beer-sheba; because they there sware both of them.

32 Thus they made a covenant at

That is,

The well of the oath.

about 1891.

minutes long, by which they declared themselves and their children accursed, if ever they lifted their hands against me in the tell, or field, in the desert, or on the river: or, in case that I or mine should fly to them for refuge, if they did not protect us at the risk of their lives, their families, and their fortunes; or, as they emphatically expressed it, to the death of the last male child among them.” Bruce.

25. And Abraham reproved Abimelech] Before he sware, he thought it necessary to settle a right understanding between them: and therefore argued with Abimelech, as it may be rendered, about a well of water digged by Abraham's servants, which Abimelech's had injuriously taken from him. This was wisdom, to complain of wrongs now, before they entered into covenant; that these being redressed, there might be no occasion of future quarrels. Bp. Patrick.

27. And Abraham took &c. and gave them &c.] In token of amity, or as an expression of gratitude. Bp. Kidder.

Presents are considered in the East to be essential to humane and civil intercourse: whether they be dates, or whether they be diamonds, they are so much a part of Eastern manners, that without them an inferiour will never be at peace in his own mind, or think that he has a hold of his superiour for his favour or protection. Bruce.

Medicines and advice being given on my part, faith and protection pledged on their's (some Arabs near the Nile), two bushels of wheat and seven sheep were carried down to the boat; nor could we refuse their kindness, as refusing a present in that country (however it is understood in our's) is just as great an affront, as coming into the presence of a superiour without a present at all. Bruce.

30. And he said, For these seven &c.] That is, thy acceptance of these seven lambs shall be an acknowledgment, that this well, which I have digged, belongs to me. Bp. Kidder.

is noticed by heathen writers under the name of Berzimma, or Bersabe. The greatest length of the land of Israel is denoted in Scripture by the distance from Beer-sheba, in the South, to Dan in the North. Dr. Heylin tells us, it was well fortified by the Western Christians, when they were masters of the Holy Land, as being a border town of importance. Dr. Wells.

33. And Abraham planted a grove] For a solemn and retired place wherein to worship God. Hence, some think, the custom of planting groves was derived into all the Gentile world who so profaned them by images, and filthiness, and sacrifices to demons, that God commanded them, by the law of Moses, to be cut down. Bp. Patrick.

Chap. XXII. ver. 1.—God did tempt Abraham,] Or prove and try him, as the word here used signifies in Deut. viii. 2, and xiii. 3, "that it might be known to others what Abraham was." See ver. 12. Bp. Kidder. See the note on Deut. viii. 2.

here I am.] A phrase, expressing readiness to hearken and to answer. Bp. Patrick.

2. And he said,] The command proceeded immediately from God Himself: but how, and in what manner, it was conveyed to Abraham, we are no where told. This only can be affirmed, that God may, if He pleases, communicate his will to his creatures; and whenever He vouchsafes to do so, He will, no doubt, give sufficient evidence of the revelation. And therefore we can make no question but Abraham had sufficient proof (whatever that proof was) that the several revelations, respecting both God's former promises, and the present severe command, did really proceed from God. Bp. Conybeare.

- Take now thy son, thine only son Isaac,] A hard thing, even had it been Ishmael: but this was his only son by Sarah, and the child of promise. Bp. Patrick.

This command was a noble manifestation of Abraham's faith and obedience. The hardest of those orders, which he had received before, were very supportable and they were accompanied with great promises of advantages; in particular of worldly advantage. This on the other hand was severe beyond expression; and had no promise or consolation at all annexed to it: but, instead of that, it enumerated to him the most cutting circumstances, and placed them before him in the fullest light. "Take now thy son, thine only son Isaac, whom thou lovest, and offer him up." Yet pierced to the heart, as he must be, by these expressions, he dutifully submitted: without seeking excuses from any dissuasive reasonings; without throwing on any one the least

:

He is tempted to offer Isaac.

Before CHRIST 1872.

+ Heb.

AND it came to pass after these Abraham, and said unto him, Abra- a Hebr. 11. ham: and he said, † Behold, here I am. 17. 2 And he said, Take now thy son, Behold me. thine only son Isaac, whom thou lovest, and get thee into the land of Moriah and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.

:

3 ¶ And Abraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son, and clave the wood for the burnt offering, and rose up, and went unto the place of which God had told him.

share of the burden of his own anguish; without exposing himself to the tender solicitations of Sarah; without acquainting Isaac what was intended, before it became absolutely needful. How astonishing great, how composed, how considerate a self-denial was this! Abp. Secker.

the land of Moriah :] "The high land," as the Greek_renders it; it being a mountainous place. The Latin Vulgate renders it "a land of vision;" the reason of which may be found in ver. 14. And the Chaldee, by a prolepsis, calls it "the land of worship" for there Abraham worshipped, ver. 5. and 13; and there was afterwards built a temple for the worship of God, 2 Chron. iii. 1. Bp. Kidder.

upon one of the mountains] In ancient times they chose mountains or high places, on which to worship God and offer sacrifices, chap. xii. 8. God approved of this, till they were profaned, as the groves were; see note on chap. 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. These mountains were well shaded with trees, so that commonly groves and mountains are mentioned together, as places for religious worship. Bp. Patrick.

3. And Abraham rose up &c.] There have been several examples, especially of persons of a publick character, who have sacrificed themselves, or their nearest relations. But to what?-Even to desperation, or the apprehension of human force and power; to a wicked and superstitious custom; to pride and vain-glory; or to the hopes of preventing or stopping some dreadful and publick calamity. But the case of Abraham is so singularly circumstanced, that none of all these can be imputed to it. The only motive we can possibly imagine, must have been his earnest desire to testify his obedience to God, in all, even his most arduous commands. Stackhouse.

went unto the place of which God had told him.] Isaac was the very person to whom God had solemnly promised signal blessings, and a numerous posterity: so that the former promises and the last command seemed directly to contradict each other, and consequently might have staggered a less confirmed piety than that of Abraham; and have made another parent, if he had been so tried, unwilling to obey, and inclined to suppose either that there was some delusion in the revelation, or that he did not rightly understand it. He would have chosen to save his son, and to sacrifice his faith. Yet Abraham's faith was as reasonable as it was eminent.

Abraham giveth proof

CHRIST 1872.

Before CHRIST 1872.

+ Heb.

Behold me.

|| Or, kid.

6 And Abraham took the wood of the burnt-offering, and laid it upon Isaac his son; and he took the fire in his hand, and a knife; and they went both of them together.

9 And they came to the place which God had told him of; and Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood. b Jam. 2. 21. 10 And Abraham stretched forth his hand, and took the knife to slay his son.

11 And the angel of the LORD called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I.

12 And he said, Lay not thine hand upon the lad, neither do thou

8 And Abraham said, My son, God will provide himself a lamb for a

He was ordered to go with his son to the land of Moriah, a land where there were many mountains, and to offer up his son upon one particular mountain, which God would shew him. On the third day he came within sight of it, and distinguished it from the rest, which must have been by some Divine indication. So this was a new revelation to him, that God required of him this act of obedience.

He therefore concluded that God would provide some method to reconcile this cruel command with his goodness and with his promises. And this method could be no other than to raise up Isaac, and to restore him to a second life. Upon this supposition, the immorality and the cruelty of killing a son would be removed, and the death of Isaac would be only a short sleep followed by a resurrection. "Abraham," says the author of the Epistle to the Hebrews, "offered up his son, accounting," or reasoning with himself, "that God was able to raise him from the dead: from whence also he received him in a figure." That is, Abraham was persuaded, that God could raise his son from the dead: and according to his faith it was done unto him: he did receive him raised up from the dead, raised in a figurative sense, when the sentence of his death was recalled, and when he brought him away from the altar. This was a plain and striking image and representation of a real death and of a real resurrection. Dr. Jortin.

4. on the third day] The piteous deed was not to be done immediately, whilst the impression of the Divine Voice was still sounding in Abraham's ears, and excluded every other sentiment; but at the distance of three whole days: during which every feeling of paternal affection would return in full force; and even the inferiour consideration of what his family and the world would think and say to so unnatural an action, if Isaac did not rise again instantly, as there was no proof he would, must singly have a weight very hard to be supported. Abp. Secker.

8.- - so they went both of them together.] These days were not to be spent in retirement, in meditation and prayer, to fortify his resolution; but altogether in the company of the dear object, whom he was to slay;

question at last, "My father, behold the fire and the wood: but where is the lamb for a burnt-offering?" must, one should think, have completed the melting down of all human resolution. But "wisdom preserved him," as the Book of Wisdom expresses it, "blameless unto God, and kept him strong against his tender compassion towards his son," chap. x. 5. Abp. Secker. And bound Isaac his son, and laid him on the altar] The love of God the Father cannot be better expressed than by this instance. Abraham readily gives his only, his beloved son, to be sacrificed: so God gave his only Son. Bp. Wilson.

9.

Abraham bound Isaac, that he might not afterwards, through fear or pain, disturb or defeat the work. No doubt he had made him acquainted with the will of God, and persuaded him willingly to submit to it: in which he prefigured Christ the more exactly, who "laid down his life of Himself, and no man" (without his consent) "could take it from Him." Isaac, being younger and stronger, could have made resistance, had he chosen. Josephus says he was twenty-five years old. Bps. Kidder and Patrick.

10. And Abraham stretched forth his hand, &c.] Now, when the sacrifice of the mind was made to the utmost, and only the outward act was wanting, the hand being stretched forth even for that; the goodness of the Almighty broke forth on a sudden, like the sun from behind a black cloud concealing it, " and the angel of the Lord called unto him out of heaven, &c." The transport of hearing these words must have made in a moment large amends for the preceding pangs. Isaac was restored to him without going through "the bitterness of death :" reproach and misconstruction was avoided : the dreadful deed dispensed with: the willing mind accepted: and a solemn approbation pronounced over him from above, anticipating the final sentence, "Well done, good and faithful servant." Abp. Secker.

12. - for now I know that thou fearest God,] Indeed, before this, God had declared, “I know Abraham,' chap. xviii. 19. But now He "knew him" by a new proof: and which is the constant scripture-sense of his trying any one, He manifested him by the trial to angels,

to men, to himself: and "experience wrought in him sure hope not to be ashamed" upon any future occasion, "because the love of God was thus shed abroad in his heart." A further discovery was, and a very delightful one it must be, that, by so decisive an experiment of Isaac's piety, his father knew him to be worthy of his utmost affection; and worthy of the choice, which God had made of him, to support religion, and be the progenitor of the promised Seed. Abp. Secker.

14. -Jehovah-jireh] That is, the Lord will see, or, provide, God having there provided a ram for a sacrifice, instead of Isaac. Bp. Kidder. The word "provide" having been used before, ver. 8, it would have been better to retain the same word instead of "It shall be seen," in this verse. Dr. Wall.

16. By myself have I sworn,] God enlarged his mercies to Abraham proportionally to his obedience. This is apparent, as on other occasions, so in this the great and last trial of all, the offering of his son; which was rewarded by the ratification of God's former promise or covenant, by a most solemn oath. Bp. Patrick. “Because he could swear by no greater, He sware by Himself," Heb. vi. 13.

17. - the gate of his enemies ;] That is, the cities; and consequently their country. For the gates being taken, they entered into their cities; and their cities being surrendered, the country was conquered. Bp. Patrick.

18. - in thy seed] That is, in Christ, Gal. iii, 16. because thou hast obeyed my voice.] As a reward (the Hebrew word signifies) for obeying my voice. Bp. Patrick,

We read that Abraham's "faith was accounted unto him for righteousness;" but then St. James tells us, that "faith wrought with his works ;" and, "by works was his faith made perfect." Let us not pretend to rest in a naked contemplation of the great truths of the Gospel: they are revealed for nobler purposes, and intended to enforce the duty of obedience. It is to no purpose that we maintain the orthodoxy of our faith, as to the deep points of our religion, if we still promote heresy in our practice, and by our actions disgrace our belief. These are both jointly necessary to salvation: and what God hath joined together, let not man put asunder. "Wilt thou know," saith St. James, chap. ii., "that faith without works is dead? As the body without the spirit is dead, so faith without works is dead also." Bp. Conybeare.

19. So Abraham returned] The sacrifice of Isaac

Before CHRIST

1872.

17 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 sea + shore; and thy seed shall † Heb. lip. possess the gate of his enemies;

d

18 And in thy seed shall all the a Chap. 12. 3. nations of the earth be blessed; be- & 18. 18. cause thou hast obeyed my voice.

Ecclus. 44.

22. Acts 3. 25.

19 So Abraham returned unto his Gal. 3. 8. young men, and they rose up and went together to Beer-sheba; and Abraham dwelt at Beer-sheba.

20 And it came to pass after these things, that it was told Abraham, saying, Behold, Milcah, she hath also born children unto thy brother Nahor;

should be viewed in the resemblance which it hath to that of Christ. No wonder it was so extraordinary a transaction in itself, if it was intended to prefigure the most extraordinary and mysterious one that the world ever saw: as the agreeing circumstances prove it must. In both cases we see a good and kind Father causing his beloved, only, and innocent Son to suffer death. Isaac was heir to the promises of the temporal Canaan : through Christ we claim the inheritance of the heavenly. Isaac carried the wood, on which he was bound, in order to be offered up: Christ carried the cross, on which He was afterwards nailed, and put to death. The place, where God appointed the former should die, and where the latter died actually, was the very same; "the land of Moriah," that is, of God manifested: on one of the mountains of which, the Temple stood; on another, our Saviour's cross. The term of three days too is remarkably specified in each history. The lamb, which, Abraham said, "God would provide," naturally turns our thoughts to Him, whom the Baptist calls the Lamb of God; and the ram, substituted for Isaac, to the temple-sacrifices of animals, types of the atonement of Christ. Then lastly, the mountain, where provision was made for Abraham's distress, deserved its name infinitely better, on account of God's providing there for the redemption of mankind.

These things indeed the Patriarch could not understand, unless they were revealed to him; for the likeness of two objects cannot be discerned, till both appear. Perhaps he was told the intent; and thus "saw the day" of Christ, and "was glad." How gracious an ending of so terrifying a dispensation! But however that were, we now may justly conclude, that what He then required Abraham to do for Him, He had purposed from eternity, in the counsel of unsearchable wisdom, to do for his lost creatures. And let the comforting reflection dwell with us, "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?" Abp. Secker.

20.

it was told Abraham, &c.] The chief intention of this genealogy seems to be, to give us an account of the family of Rebekah, whom Isaac married: it connects with the beginning of ch. xxiv. And it was in consequence of the information here given to Abraham, that he thought of seeking a wife for his son from this family.. Huz, or Uz, here mentioned, is supposed to have given its name to Job's country, (see Job i. 1;) and from Buz it is thought came Elihu, the Buzite. See Job xxxii. 2. Locke.

The age and death of Sarah.

Before

CHRIST

Before

e Called, Rom. 9. 10. Rebecca.

1860.

Aram,

1860.

a prince

God.

5 And the children of Heth answered Abraham, saying unto him, 6 Hear us, my lord: thou art † a ↑ Heb. mighty prince among us in the Geof choice of our sepulchres bury thy dead; none of us shall withhold from thee his sepulchre, but that thou mayest bury thy dead.

7 And Abraham stood up, and bowed himself to the people of the land, even to the children of Heth.

8 And he communed with them, saying, If it be your mind that I should bury my dead out of my sight; hear me, and intreat for me to Ephron

of

2 And Sarah died in Kirjath-arba; the same is Hebron in the land of Canaan: and Abraham came to mourn for Sarah, and to weep for her.

3 ¶ And Abraham stood up from before his dead, and spake unto the sons of Heth, saying,

4 I am a stranger and a sojourner with you give me possession of a

Chap. XXIII. ver. 2. — Kirjath-arba ;] "The city of Arba," who was a famous man among the Anakims, Josh. xiv. 15. It does not appear when Abraham left Beer-sheba, and removed to this place. Bp. Patrick.

Abraham came to mourn] He came from his own tent, which was separate from his wife's; see chap. xxiv. 67. Having performed the offices of private sorrow, he appears to have now prepared for the publick funeral solemnities. Bp. Patrick.

3. —from before his dead,] That is, from the place where he sat mourning over his dead. Isai. xlvii. 1; Job ii. 13. Bp. Kidder.

the sons of Heth,] That is, the Hittites. Heth was the son of Canaan, and grandson of Ham. By "the sons" are meant the principal persons of the nation. Bp. Patrick.

4. I am a stranger and a sojourner with you :] Abraham's declaration that he was only a stranger and sojourner in the land, and his purchase of a burying-place for his deceased wife and his family from the Hittites or sons of Heth," is finely introduced by St. Paul, to prove how well he and the Patriarchs understood that the grant of the land of promise gave them no present title, or immediate possession of it; that it was only designed for a future inheritance. "By faith Abraham sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise: for he looked for a city which hath foundations, whose builder and maker is God," Heb. xi. 9, 10. Dr. Hales.

9 That he may give me the cave of Machpelah, which he hath, which is in the end of his field; for + as much + Heb. full money. money as it is worth he shall give it me for a possession of a burying-place amongst you.

10 And Ephron dwelt among the children of Heth: and Ephron the Hittite answered Abraham in the audience of the children of Heth, Heb. ears. even of all that went in at the gate of his city, saying,

less in their temples; but in the fields, in caves or vaults, made to hold a large number of bodies. So they continued among the Jews in our Saviour's time, as appears by Lazarus's monument, John xi. 30, 31; and by the burying-places for strangers, Matt. xxvii.7; and by their carrying the widow's son out of the city, Luke vii. 12, &c. This seems to have been in the corner of the field, which perhaps was near the highway: for there they sometimes chose to bury their dead, Gen. xxxv. 8, 19; Josh. xxiv. 30. Bp. Patrick.

10.—of all that went in at the gate of his city,] That is, of all the citizens or inhabitants. Bp. Kidder.

The gates of cities in these days, and many ages after, were the places of judicature and common resort. Here the governours and elders of the city met to hear complaints, administer justice, make conveyances of titles and estates, and in short to transact all the affairs of the place. Hence that passage in the Psalmist, "They shall not be ashamed when they speak with their enemies in the gate;" that is, when they are accused by them before the court of magistrates. It is probable that the room or hall, where these magistrates sat, was over the gate, because Boaz is said to " go up to the gate;" and the reason of having it built there seems to have been for the convenience of the inhabitants; who, being all husbandmen, and forced to pass and repass every morning and evening, as they went and came from their labour, might be more easily called as they went by, whenever they were wanted to appear in any business. So that from the whole it appears, that Abraham could not have made his purchase from Ephron, without his having recourse to the city gates. Stackhouse.

All affairs of moment among the Algerines are laid before the Dey or the principal officers, who sit constantly