The faith and obedience of Abraham is proued in his redines to sacrifice his sonne Isaac. 11. He is stayed from the act by an Angel. 16. Former promises are renewed to him. 20. And his brother Nachor hath also much issue.
1After these things, God tempted Abraham, and said to him: Abraham, Abraham. And he answered: Here I am.Dopo avvenute queste cose, Dio tentò Abramo, e gli disse: Abramo, Abramo. Ed egli rispose: Eccomi.VVHICH things being done, God tempted Abraham, and said to him; Abraham, Abraham. But he answered: Here I am.Quæ postquam gesta sunt, tentavit Deus Abraham, et dixit ad eum: Abraham, Abraham. At ille respondit: Adsum. 2He said to him: Take thy only begotten son Isaac, whom thou lovest, and go into the land of vision; and there thou shalt offer him for an holocaust upon one of the mountains which I will shew thee.E quegli disse: Prendi il tuo figliuolo unigenito, il diletto Isacco, e va' nella terra di visione: e ivi lo offerirai in olocausto sopra uno de' monti, il quale io t'indicherò.He said to him: Take thy only begotten sonne, whom thou louest, Isaac, and goe into the Land of vision: and there thou shalt offer him for an holocaust vpon one of the mountaines which I wil shew thee.Ait illi: Tolle filium tuum unigenitum, quem diligis, Isaac, et vade in terram visionis, atque ibi offeres eum in holocaustum super unum montium quem monstravero tibi. 3So Abraham rising up in the night, saddled his ass, and took with him two young men, and Isaac his son: and when he had cut wood for the holocaust, he went his way to the place which God had commanded him.Abramo adunque alzatosi, che era ancor notte, imbastò il suo asino, e prese seco due giovani, e Isacco suo figliuolo: e avendo tagliate le legna per l'olocausto, s'incamminò verso il luogo assegnatogli da Dio.Therfore Abraham rising vp in the night, sadled his asse: taking with him two young men, and Isaac his sonne: and when he had cut wood for the holocaust, he went his way to the place which God had commanded him.Igitur Abraham de nocte consurgens, stravit asinum suum, ducens secum duos juvenes, et Isaac filium suum: cumque concidisset ligna in holocaustum, abiit ad locum quem præceperat ei Deus. 4And on the third day, lifting up his eyes, he saw the place afar off.E il terzo giorno, alzati gli occhi, vide da lungi il luogo:And the third day, lifting vp his eyes, he sawe the place afarre of:Die autem tertio, elevatis oculis, vidit locum procul: 5And he said to his young men: Stay you here with the ass; I and the boy will go with speed as far as yonder, and after we have worshipped, will return to you.E disse a' suoi giovani: Aspettate qui coll'asino: io, e il fanciullo anderemo fin colà con prestezza, e fatta che avremo l'adorazione, torneremo da voi.and he said to his young men: Tarie you here with the asse: I and the boy going with spede as farre as yonder, after we haue adored, wil returne to you.dixitque ad pueros suos: Expectate hic cum asino: ego et puer illuc usque properantes, postquam adoraverimus, revertemur ad vos.
6And he took the wood for the holocaust, and laid it upon Isaac his son; and he himself carried in his hands fire and a sword. And as they two went on together,Prese eziandio le legna per l'olocausto, e le pose addosso ad Isacco suo figliuolo: egli poi portava colle sue mani il fuoco, e il coltello. E mentre camminavano tutti e due insieme,He tooke also the wood of the holocaust, and laid it vpon Isaac his sonne: and him selfe caried in his hands fire and a sword. And as they went on together,Tulit quoque ligna holocausti, et imposuit super Isaac filium suum: ipse vero portabat in manibus ignem et gladium. Cumque duo pergerent simul, 7Isaac said to his father: My father. And he answered: What wilt thou, son? Behold, saith he, fire and wood: where is the victim for the holocaust?Disse Isacco a suo padre: Padre mio. E quegli rispose: Che vuoi, figliuolo? Ecco; disse quegli, il fuoco, e le legna: dov'è la vittima dell'olocausto?Isaac said to his father: My father. And he answered: What wilt thou sonne? Behold, saith he, fire and wood: where is the victime of the holocaust?dixit Isaac patri suo: Pater mi. At ille respondit: Quid vis, fili ? Ecce, inquit, ignis et ligna: ubi est victima holocausti ? 8And Abraham said: God will provide himself a victim for an holocaust, my son. So they went on together.E Abramo disse: Iddio si provvederà la vittima per l'olocausto, figliuol mio. Andavano adunque innanzi di conserva:And Abraham said: God wil prouide vnto him selfe the victime of the holocaust, my sonne. They went on therfore together:Dixit autem Abraham: Deus providebit sibi victimam holocausti, fili mi. Pergebant ergo pariter. 9And they came to the place which God had shewn him, where he built an altar, and laid the wood in order upon it; and when he had bound Isaac his son, he laid him on the altar upon the pile of wood.E giunsero al luogo mostrato a lui da Dio, in cui egli edificò un altare, e sopra vi accomodò le legna: e avendo legato Isacco suo figlio, lo collocò sull'altare sopra il mucchio delle legna.and they came to the place which God had shewed him, wherin he builed an altar, and laid the wood in order vpon it: and when he had bound Isaac his sonne, he laid him on the altar vpon the pile of wood.Et venerunt ad locum quem ostenderat ei Deus, in quo ædificavit altare, et desuper ligna composuit; cumque alligasset Isaac filium suum, posuit eum in altare super struem lignorum. 10And he put forth his hand, and took the sword, to sacrifice his son.E stese la mano, e diè di piglio al coltello per immolare il suo figliuolo.And he stretched forth his hand, and caught the sword, for to sacrifice his sonne.Extenditque manum, et arripuit gladium, ut immolaret filium suum.
11And behold, an angel of the Lord from heaven called to him, saying: Abraham, Abraham. And he answered: Here I am.Quand'ecco l'Angelo del Signore dal ciel gridò, dicendo: Abramo, Abramo. E quegli rispose: Eccomi.And behold an angel of our Lord from heauen cried, saying: Abraham, Abraham. Who answered: Here I am.Et ecce angelus Domini de cælo clamavit, dicens: Abraham, Abraham. Qui respondit: Adsum. 12And he said to him: Lay not thy hand upon the boy, neither do thou any thing to him: now I know that thou fearest God, and hast not spared thy only begotten son for my sake.E quegli a lui disse: Non stendere la tua mano sopra il fanciullo, e non fare a lui male alcuno: adesso ho conosciuto, che tu temi Dio, e non hai perdonato al figliuol tuo unigenito per me.And he said to him: Stretch not forth thy hand vpon the boy, neither doe thou any thing to him: now haue I knowen that thou fearest God, and hast not spared thine onlie begotten sonne for my sake.Dixitque ei: Non extendas manum tuam super puerum, neque facias illi quidquam: nunc cognovi quod times Deum, et non pepercisti unigenito filio tuo propter me. 13Abraham lifted up his eyes, and saw behind his back a ram, amongst the briers, sticking fast by the horns, which he took and offered for a holocaust instead of his son.Alzò gli occhi Abramo, e vide dietro a sé un ariete preso per le corna tra' pruni, e se lo tolse, e in olocausto lo offerse in vece del figlio.Abraham lifted vp his eyes, and saw behind his backe a ramme amongst the briers sticking fast by the hornes, which he tooke and offered an holocaust in stede of his sonne.Levavit Abraham oculos suos, viditque post tergum arietem inter vepres hærentem cornibus, quem assumens obtulit holocaustum pro filio. 14And he called the name of that place, The Lord seeth. Whereupon, even to this day, it is said: In the mountain the Lord will see.E pose nome a quel luogo, il Signore vede. D'onde fino a quest'oggi si dice: Sul monte il Signore provvederà.And he called the name of that place, Our Lord seeth. Wherupon euen to this day it is said, In the mountaine our Lord wil see.Appellavitque nomen loci illius, Dominus videt. Unde usque hodie dicitur: In monte Dominus videbit. 15And the angel of the Lord called to Abraham a second time from heaven, saying:E l'Angelo del Signore per la seconda volta chiamò Abramo dal cielo, dicendo:And the angel of our Lord called Abraham the second time from heauen, saying:Vocavit autem angelus Domini Abraham secundo de cælo, dicens:
16By my own self have I sworn, saith the Lord: because thou hast done this thing, and hast not spared thy only begotten son for my sake:Per me medesimo io ho giurato, dice il Signore: perché hai fatta una tal cosa, e non hai perdonato al figlio tuo unigenito per me:By my owne selfe haue I sworne, saith the Lord: because thou hast done this thing, and hast not spared thine onlie begotten sonne for my sake:Per memetipsum juravi, dicit Dominus: quia fecisti hanc rem, et non pepercisti filio tuo unigenito propter me: 17I will bless thee, and I will multiply thy seed as the stars of heaven, and as the sand that is by the sea shore; thy seed shall possess the gates of their enemies.Io ti benedirò, e moltiplicherò la tua stirpe, come le stelle del cielo, e come l'arena, che è sul lido del mare: il tuo seme s'impadronirà delle porte de' suoi nemici:I wil blesse thee, and I wil multiplie thy sede as the starres of heauen, and as the sand that is by the sea shore: thy sede shal possesse the gates of his enemies,benedicam tibi, et multiplicabo semen tuum sicut stellas cæli, et velut arenam quæ est in littore maris: possidebit semen tuum portas inimicorum suorum, 18And in thy seed shall all the nations of the earth be blessed, because thou hast obeyed my voice.E nel seme tuo saran BENEDETTE tutte le nazioni della terra, perché hai obbedito alla mia voce.and in thy sede SHAL BE BLESSED al the nations of the earth, because thou hast obeyed my voice.et benedicentur in semine tuo omnes gentes terræ, quia obedisti voci meæ. 19Abraham returned to his young men, and they went to Bersabee together, and he dwelt there.Tornò Abramo da' suoi servi, e se ne andarono insieme a Bersabee, e ivi egli abitò.Abraham returned to his young men, and they went to Bersabee together, and he dwelt there.Reversus est Abraham ad pueros suos, abieruntque Bersabee simul, et habitavit ibi. 20After these things, it was told Abraham, that Melcha also had borne children to Nachor his brother.Dopo che queste cose furono avvenute così, fu recata ad Abramo la novella, che Melcha avea ancor ella partoriti de' figliuoli a Nachor fratello di lui,These things so being done, it was told Abraham that Melca also had borne children to Nachor his brother,His ita gestis, nuntiatum est Abrahæ quod Melcha quoque genuisset filios Nachor fratri suo: 21Hus, the firstborn, and Buz, his brother, and Camuel the father of the Syrians,Hus primogenito, e Buz suo fratello, e Camuel padre de' Siri.Hus the first be gotten, & Buz his brother, and Camuel the father of the Sirians,Hus primogenitum, et Buz fratrem ejus, et Camuel patrem Syrorum, 22And Cased, and Azau, and Pheldas, and Jedlaph,E Cased, e Azau, e anche Pheldas, e Jedlaph,and Cased, and Azau. Pheldas also & Iedlaph,et Cased, et Azau, Pheldas quoque et Jedlaph, 23And Bathuel, of whom was born Rebecca: these eight did Melcha bear to Nachor, Abraham’s brother.E Bathuel, da cui nacque Rebecca: questi otto figliuoli partorì Melcha a Nachor fratello d'Abramo.and Bathuel, of whom was borne Rebecca: these eight did Melcha beare, to Nachor Abrahams brother.ac Bathuel, de quo nata est Rebecca: octo istos genuit Melcha, Nachor fratri Abrahæ.
24And his concubine, named Roma, bore Tabee, and Gaham, and Tahas, and Maacha.E una sua concubina, chiamata Roma, partorì Tabee, e Gaham, e Tahas, e Maacha.And his concubine, named Roma, bare Tabee, and Gaham, and Tahas, and Maacha.Concubina vero illius, nomine Roma, peperit Tabee, et Gaham, et Thahas, et Maacha.
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Year of the World 2135, Year before Christ 1869.
Challoner
God tempted, etc. God tempteth no man to evil, James 1:13. But by trial and experiment, maketh known to the world and to ourselves, what we are; as here by this trial the singular faith and obedience of Abraham was made manifest. (Challoner)
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Thy only begotten, or thy most beloved, as if he had been an only child; in which sense the word is often taken, 1 Paralipomenon 29:1. Ismael was still living; but Isaac was the only son of Sara, the most dignified wife.
Lovest. Hebrew, "hast loved" hitherto; now thou must consider him as dead. He has been to thee a source of joy, but now he will be one of tears and mourning.
Menochius
Of vision. Septuagint, "high," being situated on Mount Moria, by which name it was afterwards distinguished, ver. 14. (Menochius)
Haydock
Every word in this astonishing command, tended to cut Abraham to the heart; and hence we may the more admire his strength and disinterestedness of his faith. He could hope, in a manner, against hope, knowing in whom he had trusted, and convinced that God would not deceive him, though he was at a loss to explain in what manner Isaac should have children after he was sacrificed. (Haydock)
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In the night: de nocte, Hebrew, "very early in the morning."
Calmet
His son, 25 years old, without perhaps saying a word to Sara about the intended sacrifice; though some believe, he had too great an opinion of her faith and constancy, not to reveal to her the order of God. The Scripture is silent. (Calmet)
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Calmet
Holocaust. These were probably the only sacrifices yet in use. (Calmet)
Menochius
The conversation of Isaac could not fail to pierce the heart of his father. (Menochius)
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The place. Mount Moria, on part of which the temple was built afterwards; and on another part, called Calvary, our Saviour was crucified, having carried his cross, as Isaac did the wood for sacrifice.
Haydock
His son: having first explained to him the will of God, to which Isaac gave his free consent; otherwise, being in the vigour of his youth, he might easily have hindered his aged father, who was 125 years old, from binding him. But in this willingness to die, as in many other particulars, he was a noble figure of Jesus Christ, who was offered because it was His will. (Haydock)
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Haydock
To sacrifice; a thing hitherto unprecedented, and which God would never suffer to be done in his honour, though he was pleased to try the obedience of his servant so far. The pagans afterwards took occasion, perhaps, from this history, to suppose, that human victims would be the most agreeable to their false deities: (Calmet) but in this misconception they were inexcusable, since God prevented the sacrifice from being really offered to him, in the most earnest manner, saying, Abraham, Abraham, as if there were danger lest the holy man should not hear the first call. (Haydock)
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Haydock
Hast not spared. Thus the intentions of the heart become worthy of praise, or of blame, even when no exterior effect is perceived. (Haydock)
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Calmet
He took; God having given him the dominion over it. (Calmet)
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Menochius
Will see. This became a proverbial expression, used by people in distress, who, remembering how Abraham had been relieved, endeavoured to comfort themselves with hopes of relief. Some translate the Lord will be seen, which was verified when Christ was crucified. (Menochius)
Or, he will provide, alluding to what was said, ver. 8.
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Stars and dust, comprising the just and sinners.
Haydock
Gates, shall judge and rule. (Haydock)
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Hus, who peopled Ausitis in Arabia, the desert, where Job lived.
Calmet
Syrians, called Camiletes, to the west of the Euphrates; or father of the Cappadocians. (Calmet)
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Haydock
Concubine, or wife, secondary in privileges, love and dignity. Though Nachor did not, perhaps imitate the faith and virtue of his brother Abraham, but mixed various superstitions with the knowledge of the true God; yet we need not condemn him, for having more wives than one. (Haydock)
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God tempted, etc.... God tempteth no man to evil, James 1.13; but by trial and experiment maketh known to the world, and to ourselves, what we are, as here by this trial the singular faith and obedience of Abraham was made manifest.
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1. Tempted.] God tempteth none to euil (as S. Iames teacheth) but by God tempteth not to euil, but by experience maketh knowen what vertue is in men. Isaac figured Chists diuinitie, the Rāme his humanitie. Iac. 1. 13. trial and experiment maketh men knowen to the world, as here Abrahams Heb. 11, 19. S. Aug. li. 16. c. 32. ciuit. Theod. q. 72. in Gen. faith and singular obedience were manifested, when he doubted not To offer his only begotten in Sacrifice, accounting that God is able to raise vp euen from the dead. VVherupon he receiued his sonne againe in parable, that is, in figure and mysterie of Christ dead and aliue againe. Isaac also in this action signified the diuinitie of Christ which suffered not, and the ramme among the briers figured his humanitie, that should be offered in Sacrifice to God.
The third prophecie in the office before Masse on Easter eue. And the first on whitsuneue.
Concordanza Iudith. 8. Heb. 112.
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This historie is clere, and a most notorious example of perfect obedience.
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It is a gratful and religious thing, by naming of places, to cō serue the memorie of Gods benefites, that posteritie may know them. S. Chrisost. ho. 48. in Gen.
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Nachors progenie is here mentioned to shew whence Rebecca came, whom Isaac maried.
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Tertulliano † 220 d.C. An Answer to the Jews 10
Accordingly, to begin with, Isaac, when led by his father as a victim, and himself bearing his own “wood,” was even at that early period pointing to Christ’s death; conceded, as He was, as a victim by the Father; carrying, as He did, the “wood” of His own passion.
Tertulliano † 220 d.C. An Answer to the Jews 13
… But, because these had been mysteries which were being kept for perfect fulfilment in the times of Christ, Isaac, on the one hand, with his “wood,” was reserved, the ram being of fered which was caught by the horns in the bramble;
Tertulliano † 220 d.C. Five Books in Reply to Marcion 2
Should tempt the faithful sire and seer, to whom
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.16
In Genesis: “And God, tempted Abraham, and said to him, Take thy only son whom thou lovest, Isaac, and go into the high land, and offer him there as a burnt-offering on one of the mountains of which I will tell thee.”
Alessandro di Licopoli † fl. 300 d.C. Of the Manichæans 24
… of the Church, that He gave Himself up for the remission of sins, obtains credit from the vulgar, and appears likewise in the Greek histories, which say that some “surrendered themselves to death in order to ensure safety to their countrymen.” And of this doctrine the Jewish history has an example, which prepares the son of Abraham as a sacrifice to God.
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 43.71
71. Abraham was a great man, a patriarch, the offerer of the new sacrifice,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 42
[2.] What meaneth, “to prove him”? Did not He know what would be said by him? We cannot assert that. What then is the meaning of the expression? We may discover it from the Old [Testament]. For there too it is said, “And it came to pass after these things that God did tempt Abraham, and said unto him, Take thy beloved son whom thou lovest” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 25
And he shows another thing too, by saying, that “God tempted Abraham.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 130.7
… That we should believe this to be true of men is nothing wonderful, for even the Lord Himself was tempted, and of Abraham the scripture bears witness that God tempted him.
sant'Agostino d'Ippona † 430 d.C. The Confessions 10.28
… Woe unto the adversities of this world, once and again, and for the third time, from the desire of prosperity; and because adversity itself is a hard thing, and makes shipwreck of endurance! Is not the life of man upon earth a temptation, and that without intermission?
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 13.14
… And this searching trial of faith we read that the Divine righteousness brought about also in the case of the grandest of the patriarchs; where it is said: “And it came to pass after these things that God did tempt Abraham.”
Pseudo-Clement The Clementine Homilies 3.39
… And whereas it is written, ‘And the Lord smelled a scent of sweetness,’ it is the part of one in need; and his being pleased with the fat of flesh is the part of one who is not good. But his tempting, as it is written, ‘And God did tempt Abraham,’
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sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 4.15
… And hence the Word, with a view of conveying to Abraham the idea of ‘Only-begotten,’ says, ‘Offer thy son thy well-beloved
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sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.25
… The man just accuses himself rather than others. For he is just who does not spare himself, and who does not suffer his secret actions to be concealed. See now how just Abraham was! In his old age he begat a son according to promise, and when the Lord demanded him for sacrifice he did not think he ought to refuse him, although he was his only son.
san Giovanni Crisostomo † 407 d.C. Treatise Concerning the Christian Priesthood 1.8
… nor yet Elias after the slaughter of the 100 soldiers, and the captain, and the torrents of blood which he caused to be shed by the destruction of those who sacrificed to devils. For if we were to concede this, and to examine the bare deeds in themselves apart from the intention of the doers, one might if he pleased judge Abraham guilty of child-murder
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 2
… For what, let me ask, looks more amiss than for a father to slay with his own hands his only and legitimate son? (
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san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 5
… Neither then do thou suffer any of the slavish and ignoble passions to be present unto thee, but go up alone into the mountain where he went up, where no second person is permitted to go up. And should any such thoughts attempt to go up with thee, command them with authority, and say, “Sit ye there, and I and the lad will worship and return to you;” (
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papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 31
… Let us think over the things which have taken place from the beginning. For what reason was our father Abraham blessed? Was it not because he wrought righteousness and truth through faith? Isaac, with perfect confidence, as if knowing what was to happen, cheerfully yielded himself as a sacrifice.
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.5.4
4. Righteously also the apostles, being of the race of Abraham, left the ship and their father, and followed the Word. Righteously also do we, possessing the same faith as Abraham, and taking up the cross as Isaac did the wood,
sant'Efrem il Siro † 373 d.C. Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 6
Sarah had lulled Isaac, who as a slave bare the Image of the King his Master on his shoulders, even the sign of His Cross; yea, on his hands were bandages and sufferings, a type of the nails.
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 2.6
… For that rock was a thing already created, and after the mode of its action was called by the name of Christ, whom it signified; like the stone placed under Jacob’s head, and also anointed, which he took in order to signify the Lord; or as Isaac was Christ, when he carried the wood for the sacrifice of himself.
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san Giovanni Crisostomo † 407 d.C. Homilies on 1 Timothy 14
… But intent upon offering up a pure victim, he would not defile it with tears, or with any opposition. Mark too with what gentleness Isaac asks, “Behold the fire and the wood, but where is the lamb for a burnt offering?”: and what was the father’s answer? “My son, God will provide Himself a lamb for a burnt offering.” (
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san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 42.25
… give me my certificate of retirement, as sovereigns do to their soldiers; and, if you will, with a favourable testimony, that I may enjoy the honour of it; if not, just as you please; this will make no difference to me, until God sees what my case really is. What successor then shall we elect? God will provide Himself
san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 3
… but if well, why smitest thou Me?” ( John xviii. 23 .) and manifested His gentleness more than if He had held His peace. And as this one speaketh with his father from the altar, so too doth He from the Cross, saying, “Father, forgive them, for they know not what they do.” What then said the Patriarch? (
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sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.17
66. Isaac feared the Lord, as was indeed but natural in the son of Abraham; being subject also to his father to such an extent that he would not avoid death in opposition to his father’s will.
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san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 1
… For how shalt such an one be less than Abraham? He saw not his son stretched out a corpse, but only looked to do so. So if he gain in the comparison by his purpose to slay and his stretching forth his hand to take the knife, (
sant'Agostino d'Ippona † 430 d.C. City of God 16.32
… And the Angel of the Lord called unto him from heaven, and said, Abraham. And he said, Here am I. And he said, Lay not thine hand upon the lad, neither do thou anything unto him: for now I know that thou fearest God, and hast not spared thy beloved son for my sake.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 86.3
… But Abraham in his riches was poor, humble, reverencing all commands, and obeying them. So true was it that he counted all those riches for nothing, that on God’s command he was ready to sacrifice his son,
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san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 2.6
In Genesis, to Abraham: “And the Angel of the Lord called him from heaven, and said unto him, Abraham, Abraham! And he said, Here am I. And He said, Lay not thine hand upon the lad, neither do thou anything unto him. For now I know that thou fearest thy God, and hast not spared thy son, thy beloved son, for my sake.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.21
… “And the angel of the Lord called him from heaven, and said unto him, Abraham, Abraham: and he said, Here am I. And he said, Lay not thine hand upon the lad, neither do anything unto him: for now I know that thou fearest thy God, and hast not spared thy beloved son for my sake.”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 45
… But if to the Father, I ask first, how? For it was not by Him that we were being oppressed; and next, On what principle did the Blood of His Only begotten Son delight the Father, Who would not receive even Isaac, when he was being offered by his Father, but changed the sacrifice, putting a ram in the place of the human victim?
sant'Ambrogio † 397 d.C. On the Decease of His Brother Satyrus 2.97
97. He believed that he when old could beget a son, and judged himself when a father able to sacrifice his son; nor did his fatherly affection tremble when duty aided the right hand of the old man,
san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 3
[6.] But if you will, let us listen too to the voice itself. What then was the voice? “Abraham, Abraham, lay not thy hand upon Isaac, neither do thou any thing unto him. For now I know that thou fearest God, and hast not spared thy son, thy well-beloved, for My sake.” (
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san Melitone di Sardi † 180 d.C. Melito, the Philosopher 9
The knowledge of the Lord —that which makes men to know Him. To Abraham He says: “ Now I know that thou fearest the Lord;”
Origene † 254 d.C. Origen De Principiis 3.2.1
… This also is made a subject of inquiry by some, viz., who the angel was that, speaking from heaven to Abraham, said, “Now I know that thou fearest God, and on my account hast not spared thy beloved son, whom thou lovedst.”
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 9.64
… by the occasion being meant the occasion, not of obtaining but of declaring knowledge, as we learn from His words to Abraham, Lay not thine hand upon the lad, neither do thou anything unto him, for now I know that thou fearest thy God, and hast not withheld thy beloved son, for My sake
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 9.71
… for, as we said above, God’s knowledge is not the discovery of what He did not know, but its declaration. The fact that the Father alone knows, is no proof that the Son is ignorant: He says that He does not know, that others may not know: that the Father alone knows, to shew that He Himself also knows. If we say that God came to know the love of Abraham
sant'Ilario di Poitiers † 367 d.C. Homilies on the Psalms 1
… But Abraham, after being for a long time unknown—the word of God came to him when he was seventy years of age—was, upon his proving himself faithful to the Lord, admitted to intimacy with God by the following act of high condescension: Now I know that thou fearest the Lord thy God, and for My sake thou hast not spared thy dearly loved son
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.28
… However, since Christ’s enemies do not yield even to these considerations, I wish, though knowing that they have a heart harder than Pharaoh, to ask them again concerning this. In Paradise God asks, ‘Adam, where art Thou ’ and He inquires of Cain also, ‘Where is Abel thy brother
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 14.7
… And that what I have said is not conjectural, the event demonstrated; for after this sacrifice, no one vowed such a vow unto God. Therefore also He did not indeed forbid this; but what He had expressly enjoined in the case of Isaac, that He directly prohibited;
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 64
… For He also endured that many lowly things should be said concerning Him for the salvation of the hearers. For the, “Adam, where art thou?” ( Gen. iii. 9 ), and, “That I may know whether they have done altogether according to the cry of it” ( Gen. xviii. 21 ); and, “Now I know that thou fearest God” (
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 180.3
… For it is no falsehood to call a day joyous because it renders men joyous, or a lupine harsh because by its bitter flavour it imparts harshness to the countenance of him who tastes it, or to say that God knows something when He makes man know it (an instance quoted by yourself in these words of God to Abraham, “Now I know that thou fearest God”).
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 1.12
Again, “Of that day and that hour knoweth no man, no, not the angels which are in heaven; neither the Son, but the Father.” For He is ignorant of this, as making others ignorant ; that is, in that He did not so know as at that time to show His disciples: as it was said to Abraham, “Now I know that thou fearest God,”
sant'Agostino d'Ippona † 430 d.C. On the Good of Marriage 22
… forasmuch as Abraham, being bidden to slay his son, fearless and devoted, spared not his only son, whom from out of great despair he had received
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 44.16
… And we speak of a “sullen sky.” Not that there is any such feeling in the clouds, but because men are affected with sullenness at the sight of such an appearance of the skies, it is called sullen for this reason, that it makes us sullen. So also God is said to “know” when He causes us to know. God says to Abraham, “Now I know that thou fearest God.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 59.1.8
… This interpretation indeed we can also accept, namely, “Rise up to meet me,” as if “help me.” But that which he hath added, “and see,” must be understood as, make it to be seen that I run, make it to be seen that I am guided: according to that figure wherein this also hath been said to Abraham, “Now I know that thou fearest God.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 13.14
… Wherefore the firmness of his faith was not without reason proved, and when the grace of God, which had for a while left him to prove him, came to his aid, it was said: “Lay not thine hand on the lad, and do nothing unto him: for now I know that thou fearest the Lord, and for my sake hast not spared thy beloved son.”
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
… and if not I will know,” and again, “Now I know that thou fearest God”
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 10.39
… lib. lxxxiii. q. 60; lib. 1 de Trinit., c. 12; in psalm vi., init.; in ps. xxxiv. serm. 2). He mentions also another thing that may be understood of the same Son, namely that Almighty God sometimes speaks in a human manner, even as He says to Abraham, Now I know that thou fearest God (
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sant'Ambrogio † 397 d.C. On the Duties of the Clergy 3.12
79. It is better to make no vow than to vow what God does not wish to be paid to Him to Whom the promise was made. In the case of Isaac we have an example, for the Lord appointed a ram to be offered up instead of him.
sant'Ambrogio † 397 d.C. On the Decease of His Brother Satyrus 2.98
98. The father offered indeed his son, but God is appeased not by blood but by dutiful obedience. He showed the ram in the thicket
sant'Agostino d'Ippona † 430 d.C. On Christian Doctrine 1.2
… for example, wood, stone, cattle, and other things of that kind. Not, however, the wood which we read Moses cast into the bitter waters to make them sweet, nor the stone which Jacob used as a pillow, nor the ram which Abraham offered up instead of his son;
22:14
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 93.30
… “Strait is the gate and narrow is the way which leadeth unto life, and few there be that find it.” And again, it is of the same Church that it is said with respect to the multitude of her members: “I will multiply thy seed as the stars of heaven, and as the sand which is upon the sea-shore.”
sant'Agostino d'Ippona † 430 d.C. City of God 16.32
… for God was not previously ignorant of this. Then, having offered up that ram instead of Isaac his son, “Abraham,” as we read, “called the name of that place The Lord seeth: as they say this day, In the mount the Lord hath appeared.”
22:15
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 6
… and thus looking forward ‘he saw it, and was glad .’ And when he was tried, by faith he offered up Isaac, and sacrificed his only-begotten son—he who had received the promises. And, in offering his son, he worshipped the Son of God. And, being restrained from sacrificing Isaac, he saw the Messiah in the ram
sant'Agostino d'Ippona † 430 d.C. City of God 16.32
… that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of heaven, and as the sand which is upon the seashore; and thy seed shall possess by inheritance the cities of the adversaries: and in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.”
22:16
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 2.8
71. Admit, therefore, that Christ, as touching His Godhead, cannot be called inferior [to the Father]. Christ speaks to Abraham: “By Myself have I sworn.”
san Giovanni Crisostomo † 407 d.C. Homilies on First Thessalonians 2
… He wishes to be the first in bestowing benefits, and not to seem to be the first, but to be returning a kindness. Which God also has done in the case of men. He purposed to give His own Son for us; but that He might not seem to bestow a favor, but to be indebted to us, He commanded Abraham to offer his son,
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 79.5
… “To Abraham were the promises made. As I live, saith the Lord, I swear by Myself, because thou hast obeyed My Voice, and hast not spared thine own beloved son for Me, that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of heaven, and as the sand of the sea, and in thy seed shall all nations of the earth be blessed.”
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
Orth. —When then you hear God saying to Abraham “Because thou hast not withheld thy son thy only son,”
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papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 32
… For from him have sprung the priests and all the Levites who minister at the altar of God. From him also [was descended] our Lord Jesus Christ according to the flesh. From him [arose] kings, princes, and rulers of the race of Judah. Nor are his other tribes in small glory, inasmuch as God had promised, “Thy seed shall be as the stars of heaven.”
Tertulliano † 220 d.C. The Five Books Against Marcion 5.20
… For when (the apostle) says, “Not (the righteousness) which is of the law, but that which is through Him,” he would not have used the phrase through Him of any other than Him to whom the law belonged. “Our conversation,” says he, “is in heaven.” I here recognise the Creator’s ancient promise to Abraham: “I will multiply thy seed as the stars of heaven.”
22:18
Tertulliano † 220 d.C. An Answer to the Jews 1
… to God’s Law—is enough to prevent Israel from priding himself on the notion that “the Gentiles are accounted as a little drop of a bucket,” or else as “dust out of a threshing-floor:” although we have God Himself as an adequate engager and faithful promiser, in that He promised to Abraham that “in his seed should be blest all nations of the earth;”
san Basilio † 379 d.C. The Letters 236.3
… to it shall the Gentiles seek.” “I have called thee…for a covenant of the people for a light of the Gentiles”; and thus then God remained a priest although He did not receive the sceptre of Judah, and King of all the earth; so the blessing of Jacob was fulfilled, and in Him
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 28
… What then is that which is stated? There had been a promise made to Abraham, saying, “Unto thee will I give the earth, and to thy seed, and in thy seed shall all the nations be blessed.” ( Gen. xii. 7 ;
san Giovanni Crisostomo † 407 d.C. Commentary on Galatians 3
How on the Gentiles? It is said, “In thy seed shall all the nations of the earth be blessed:” (
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 76.1
… “To Abraham and his seed were the promises made. He saith not, ‘And to seeds,’ as of many, but as of one, ‘And to thy seed,’ which is Christ.” And the promise to which the apostle refers is this: “In thy seed shall all the nations of the earth be blessed.”
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 88.11
… Nevertheless, you who have by schism severed yourselves from the seed of Abraham, in whom all the nations of the earth are blessed,
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 93.51
… This faith therefore is, as we say, spread abroad throughout all nations, which are according to God’s testimony blessed in the seed of Abraham.
sant'Agostino d'Ippona † 430 d.C. City of God 10.32
… For though this was so, he did not on that account pronounce that the way it self had no existence. This, I say, is the universal way for the deliverance of believers, concerning which the faithful Abraham received the divine assurance, “In thy seed shall all nations be blessed.”
sant'Agostino d'Ippona † 430 d.C. City of God 19.22
But it may be replied, Who is this God, or what proof is there that He alone is worthy to receive sacrifice from the Romans? One must be very blind to be still asking who this God is. He is the God whose prophets predicted the things we see accomplished. He is the God from whom Abraham received the assurance, “In thy seed shall all nations be blessed.”
sant'Agostino d'Ippona † 430 d.C. City of God 22.3
Wherefore, not to mention many other instances besides, as we now see in Christ the fulfillment of that which God promised to Abraham when He said, “In thy seed shall all nations be blessed,”
sant'Agostino d'Ippona † 430 d.C. Concerning Faith of Things Not Seen 5
… The Church herself addresses you out of the mouth of a mother’s love: “I, whom ye view with wonder throughout the whole world, bearing fruit and increasing, was not once such as ye now behold me.” But, “In thy Seed shall all nations be blessed.”
sant'Agostino d'Ippona † 430 d.C. Concerning Faith of Things Not Seen 7
… Ye saw not what was foretold and fulfilled concerning the human birth of Christ, “Behold, a Virgin shall conceive in the womb, and shall bear a Son;” but you see the Word of God which was foretold and fulfilled unto Abraham, “In thy seed shall all nations be blessed.”
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 12.41
41. Besides this wonderful agreement between the types and the things typified, the adversary may be convinced by plain prophetic intimations, such as this: "In thy seed shall all nations be blessed." This was said to Abraham,
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 1.23
… In conclusion, the Testament is said to have been given to the flames by certain men in the time of persecution. Now let its lessons be read, from whatever source it has been brought to light. Certainly in the beginning of the promises of the Testator this is found to have been said to Abraham: "In thy seed shall all the nations of the earth be blessed;"
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.8
… "Then," says the apostle, "then are ye Abraham’s seed, and heirs according to the promise." And again he says, "Heirs of God, and joint-heirs with Christ." And the same apostle shows that the seed of Abraham belongs to all nations from the promise which was given to Abraham, "In thy seed shall all the nations of the earth be blessed."
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.14
… But you not only close your ears in disbelief against what is said, but you even thrust out your tongues in madness to speak against what is already being done. Abraham heard the promise, "In thy seed shall all the nations of the earth be blessed,"
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.36
… though, even if that had been proved, the consequence would have been that they would not be our fathers, according to your earlier assertion, seeing that we had not followed their deeds: yet neither should we on their account be severed from the companionship of unity, and from the seed of Abraham, in which all nations of the earth are blessed.
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.39
… You look at the tares throughout the world, and pay no heed to the wheat, although both have been bidden to grow together throughout the whole of it. You look at the seed sown by the wicked one, which shall be separated in the time of harvest, and you pay no heed to the seed of Abraham, in which all nations of the earth shall be blessed.
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.65
… Then I too will rejoin again your own words, What is that to us? What is it to all the nations of the earth? What is it to those who praise the name of the Lord from the rising of the sun to the setting of the same? What is it to all the earth, which sings a new song? What is it to the seed of Abraham, in which all the nations of the earth are blessed?
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 3.50
… from the river unto the ends of the earth;" and, "I shall give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession;" and that the covenant of God made with Abraham may be quoted in behalf of our, that is, of the Catholic communion, in which it is written, "In thy seed shall all nations of the earth be blessed;"
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 1.25
… I begin the statement of His doings among men with Abraham. To this man, indeed, was given by an angelic oracle an intelligible promise, which we now see in its realization. For to him it was said, “In thy seed shall all nations be blessed.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 1.4
… I need not have said, it was a scantling; once it was Abraham only. Consider, brethren; it was Abraham alone throughout all the world at that time; throughout the whole world, among all men, and all nations; Abraham alone to whom it was said, “In thy seed shall all nations be blessed;”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 38.10
… and the other whom for His mercy’s sake He did not reject; that it might be fulfilled which had been promised to Abraham, “In thy seed shall all nations be blessed.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 41.1
… For in whose Name are all nations called and blessed, but in His whom they think not to have been the Christ? For this Son of David, that is, “of the seed of David according to the flesh,” is the Son of Abraham. Now if it was said to Abraham, “In thy seed shall all nations be blessed;”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 79.9
9. Let the Church then say those last words also, “If ye had believed Moses, ye would believe me also; for he wrote of me;” for that I am His body of whom he wrote. And of the Church did Moses write. For I have quoted the words of Moses “In thy seed shall all nations of the earth be blessed.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 6.9
… just as it was said of Abraham’s seed, and the Apostle Paul expounds it, “In thy seed shall all nations be blessed; he said not, In seeds, as in many, but as in one, and in thy seed which is Christ.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 9.9
… whence also the water-pots are said to be “according to the purification of the Jews:” nevertheless, that the prophecy was proclaimed to all other nations also is manifest, forasmuch as Christ was concealed in him in whom all nations are blessed, as it was promised to Abraham by the Lord, saying, “In thy seed shall all nations be blessed.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 12.2
… and not without reason God saith, “I am the God of Abraham, and the God of Isaac, and the God of Jacob: this,” saith He, “is my name for ever.” Rather let us remember what was promised to Abraham himself: for this was promised to Isaac, and also to Jacob. What do we find? “In thy seed shall all nations be blessed.”
sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 1.13
… Sometimes when they are ashamed to be thought blind, they say they have seen what they have not seen. Do we in this way point out the Church, my brethren? Is it not open? Is it not manifest? Has it not possessed all nations? Is not that fulfilled which so many years before was promised to Abraham, that in his seed should all nations be blessed?
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 40.15
… He has suffered; let us “suffer with Him.” He has been glorified; we shall be “glorified with Him.” “I have declared Thy righteousness in the great congregation.” How great an one is that? In all the world. How great is it? Even among all nations. Why among all nations? Because He is “the Seed of Abraham, in whom all nations shall be blessed.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 72.19
… “And there shall be blessed in Him all the tribes of the earth.” For in Him is fulfilled that which hath been promised to Abraham. “For He saith not, In seeds, as though in many; but as though in one, And to thy Seed, which is Christ.” But to Abraham is said, “In thy Seed shall be blessed all the tribes of the earth.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 73.1
… What was there in the thigh of Abraham, where he put his hand in swearing? What was there there, except that which even then was promised to him, “In thy seed shall be blessed all nations”?
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 80.9
… 14 ). Although these things have been done, “Turn Thou nevertheless.” “Look from heaven and see, and visit this vineyard.” “And perfect Thou her whom Thy right hand hath planted” ( ver. 15 ). No other plant Thou, but this make Thou perfect. For she is the very seed of Abraham, she is the very seed in whom all nations shall be blessed:
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 152
… of David, the Son of Abraham,” and the blessed Peter in the Acts says David “being a prophet and knowing that God had sworn with an oath to him that of the fruit of his loins, He would raise up Christ to sit on his throne, he seeing this before spake of his resurrection,” and God says to Abraham “In thy seed shall all the nations of the earth be blessed,”
papa san Leone I Magno † 461 d.C. Sermons 24
… the prophetic lore assisting our knowledge, so that we have no manner of doubt about that which we know to have been predicted by such sure oracles. For hence it is that the Lord says to Abraham: “In thy seed shall all nations be blessed
papa san Leone I Magno † 461 d.C. Sermons 63
… Holy Ghost, fertilizes His unpolluted Church with the same blessed Spirit, that by the birth of Baptism an innumerable multitude of sons may be born to God , of Whom it is said, “who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God .” It is He, in Whom the seed of Abraham is blessed by the adoption of the whole world
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TENTAVIT DEUS ABRAHAM, dando et objiciendo illi insigne objectum et materiam heroicae virtutis et obedientiae, hoc fine, ut ejus virtutem in animo latentem ostenderet, acueret, perficeret, ac tandem coronaret. Diabolus vero tentat objiciendo illecebras, hoc fine, ut pertrahat hominem in peccata et gehennam: quorum malorum intentator est Deus, ipse enim neminem hoc modo et fine tentat. Vidit hoc quoque per umbram Seneca, lib. De Providentia: « Deus, inquit, viros bonos, ut severi patres suos filios, durius educat, aitque: Duris operibus, doloribus ac damnis colligant robur: marcet sine adversario virtus; eoque praesente acuitur, atque inter adversa manet in suo statu, et quidquid evenit in suum colorem trahit, ut mare flumina. Ecce par Deo dignum, vir fortis cum mala fortuna compositus: spectaculum Deo dignum. Fortuna ut gladiator, fortissimos sibi pares quaerit, alios fastidio transit: ignem experitur in Mutio, paupertatem in Fabricio, exilium in Rutilio, tormentum in Regulo, venenum in Socrate, mortem in Catone. » Longe magis Deus noster ignem experitur in Laurentio, bestias in Ignatio, lapides in Stephano, equuleos in Vincentio, rotas in Catharina, gladium in Dorothea. Pergit Seneca: « Periculosissima est felicitatis intemperantia. Gaudent magni viri aliquando rebus adversis, non aliter quam milites fortes bellis. Gubernatorem in tempestate, in acie militem cognoscas. Hanc rationem sequentur Dii in bonis viris, quam in discipulis suis praeceptores, qui plus laboris exigunt ab his in quibus certior est spes doctrinae. » « Hoc est propositum Deo, quod sapienti viro: ostendere haec, quae vulgus appetit, quae reformidat nec bona esse, nec mala: ideo tam bonis quam malis ea objicit. » Non sunt mala, nisi male sustinenti. « Quid est boni viri? praebere se fato (Deo): grande solatium est cum universo rapi: omnia mala ab eo removit Deus, flagitia scilicet. » « Tolerantes nati sunt in exemplar. Deus extra patientiam est, illi supra patientiam sunt. Dicit ergo eis Deus: Ego vobis solida bona dedi; id in quoque solidissimum est, quod exercuit. » « Dicant probi: Digni visi sumus Deo, in quibus experiretur, quantum humana natura posset pati. Optimi milites ad durissima mittuntur. » Haec et plura sparsim Seneca. Notant Hebraei Abraham decies fuisse tentatum a Deo: primo, cum jussus est relinquere patriam et cognatos, et ire peregrinus in terram ignotam; secundo, cum ob famem jussus est peregrinari in Aegyptum; tertio, cum ei ablata est uxor a Pharaone, ipseque periculum vitae, et uxor pudicitiae subiit; quarto, cum ob jurgia famulorum coactus est divelli a Lot, quem quasi filium aluerat et diligebat; quinto, cum quatuor reges fortissime debellavit, ut Lot captivum liberaret; sexto, cum Agar, quam uxorem duxerat, jam ex se gravidam, impulsu Sarae domo ejecit; septimo, cum senex jussus est circumcidi; octavo, cum per regem Abimelech ablata est ei uxor; nono, cum rursum uxorem Agar et filium Ismaelem, primo Sarae instinctu, tum Dei jussu domo expulit: decimo, cum jussus est immolare filium suum Isaac: et quia haec omnium fuit gravissima, ideo hanc solam Moses vocat tentationem. ET DIXIT AD EUM, nocte per visionem, ut patet vers. 3. ADSUM. Hebraice hinneni, ecce ego, scilicet quasi famulus corpore et animo praesto sum, ut tibi obsequar, meque et mea omnia ad nutum tibi impendam: quid ergo a me poscis?
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Tolle filium. Hebraea magis pungunt et stimulant animum Abrahae, habent enim: Tolle nunc filium tuum, unicum tuum, quem dilexisti, Isaac. Et Septuaginta: Tolle filium tuum, illum dilectum tuum, quem dilexisti, illum Isaac. Quot hic verba, tot sunt stimuli, tot tentationes. Primo, « tolle, » ait, non boves, non famulos, sed « filium. » Secundo, eumque « unicum, » si multos haberes, facile unum e multis dares; jam unigenitum habes, eumque mihi immolare deposco. Tertio, « quem diligis, » hebraice, quem dilexisti, scilicet continuo, hucusque sine ulla amoris cessatione vel imminutione: tum quia Isaac erat suavissimis moribus, patris reverentissimus et obedientissimus; tum quia genuerat eum pater in senectute per miraculum; tum quia per Isaac promissa erat Abrahae maxima posteritas, omnisque benedictio, et Christus ipse, per quem vitam aeternam sperabat. Quare filium suum offerendo, simul etiam omnes spes suas, omniaque bona sibi promissa, Deo offerebat. Quarto, « Isaac, » quasi diceret: Da mihi tuum Isaac, tuum risum, tuum gaudium, tuum corculum. Hoc nomen mire feriebat et sauciabat patris aures et animum: jam enim futurus erat non Isaac, sed Abel; non Benjamin, sed Benoni; non risus, sed luctus. Vide Origenem, homil. 8. Quinto, « offeres; » non ait: Dabis eum offerendum, sed tu tuis manibus eum trucidabis, cremabis, immolabis. Sexto, « mihi » (hoc enim hic intelligitur); sciebat Abraham Deum humanas victimas detestari; sciebat in Isaac sibi semen omniaque bona esse promissa: nonne ergo dicere poterat: Quomodo ergo, o Domine, horum omnium quasi oblitus aut poenitens, meum tuumque Isaac occidi, tibique immolari jubes? Septimo, « in holocaustum, » ut nec corpus, nec pars ulla corporis patri relinquatur, sed totus Isaac in cineres redigatur et quasi annihiletur. Octavo, « tolle nunc, » non cras, non mane, sed nunc, hac nocte, hac hora. Ecce tibi, quot quantisque modis tentatus et probatus Abraham, quantam obedientiae palmam tulit? Vide quam excelso et constanti animo haec omnia devoraverit et superaverit; ut de eo recte dicas, quod Pyrrhus rex aiebat de Fabricio Romano: « Facilius est solem a suo cursu, quam Fabricium a suo proposito avertere. » Hinc vide ejus promptitudinem et celeritatem; nam eadem ipsa nocte obedivit, et exivit, ut immolaret Isaac. Totum hoc caput egregie expendit ac ponderat S. Augustinus, serm. 72 De Tempore, et S. Ephrem De Abraham et Isaac. Unigenitum. Quia Isaac solus erat filius repromissionis, miraculo genitus, unice dilectus Abrahae, ejusque stirpis et familiae haeres ac propagator; Ismael enim jam ex domo Abrahae ejectus, quasi exhaeres, filius Abrahae non reputatur. Exempla Abrahami imitata est mater Machabaeorum coram Antiocho, quae septem filios ad mortem obtulit, et ad martyrium incitavit. Idem fecerunt SS. Felicitas et Symphorosa, aliaeque matres, atque in primis illa cujus meminit Prudentius in hymno de S. Romano Martyre, quae cum videret filium parvulum ob Christi fidem, Antiochiae ab Asclepiade praefecto loris dirissime caedi, constans sine fletu spectavit, quin et filiolum aquae haustum poscentem objurgavit, dicens: « Calicem eum exspecta, quem occisi in Bethlehem infantes olim biberunt, lactis et papillarum immemores: Isaacum respice, qui cum immolandus aram et ensem aspexisset, ultro colla praebuit. » Interea cutem cum capillis a vertice tortor revellit. Acclamat mater: « Patere, fili; mox enim ad eum venies, qui caput nudatum nunc tuum per contumeliam, regio vestiet diademate. » Puer laetus virgas et dolores vulnerum ridet; damnatur, ducitur cum Romano ad supplicium. Perventum est ad caedis locum: puerum, quem in complexu mater foras extulit, carnifex poscit, dat illa, praeter osculum, nihil morata. Et: « Vade, ait, nate dulcissime; » cervicem dum ense carnifex ferit, accinit illa: « Pretiosa in conspectu Domini mors Sanctorum ejus. Ecce servus tuus, et filius ancillae tuae. » Haec ubi dixisset, caput amputatum pueri in pallium explicitum excipit, et pectori applicat. Romanus deinde in ignem conjicitur, sed imber exortus eum extinxit. Carnifex Romano linguam exsecat: loquitur ille nihilominus. IN TERRAM VISIONIS. Hebraice est, vade in terram Moria, quae scilicet postea ab Abrahamo dicta est Moria, vers. 14. Mons Moria est mons Sion, in quo Salomon aedificavit templum. Nota: Moria primo, cum Oleastro deduci potest a radice marar, id est amarus fuit, vel a mor, id est myrrha: quia mons Moria ferax est myrrhae, aloes et cinnamomi; vel potius quia mons hic fuit amarus tam Abrahamo immolanti, quam filio immolando. Unde Pagninus et ex eo noster Barradius, tom. II, lib. III, cap. xi: Moria, ait, dicitur, quasi mori, id est myrrha mea, et iah, id est Deus, quasi diceret: Myrrha mea Deus. Secundo, Moria deduci potest a radice iare, id est timuit, eo quod in hoc monte Dominus posthac coli, et quasi praesens timeri et adorari deberet; unde Chaldaeus vertit, vade in terram divini cultus. Tertio, Moria deduci potest a radice iara, id est docuit, eo quod thora, id est lex et doctrina, de Sion et Moria esset exitura, Isaia II, 3. Quarto et optime, Noster cum Symmacho Moria deducit a radice raa, id est vidit, vertitque terram, vel montem visionis. Quinto, Barradius loco citato: Moria, ait, dicitur, quasi more iah, id est, docens Deus, aut pluvia Deus. Cur terra visionis? Primo, quia hic locus altus erat et conspicuus, ut eminus videri posset. Ita Vilalpando, lib. III De Templo, cap. v. Secundo, quia in Sion et Moria Prophetae acceperunt suas visiones, ibique Christus homo visibilis apparuit, Baruch III, vers. ult. Tertio et optime, quia Deus hunc montem Moria Abrahae ostendit, vers. 4, ibique ab eo visus est, ipseque vidit et respexit Abrahamum suis oculis et respectu, tum misericordiae suae, dum vetuit immolari filium; tum beneficentiae suae, dum tantam Abrahae obedientiam amplissime est remuneratus: vide vers. 14. Nota secundo, ex Diodoro Tarsensi: Mons Moria in plures colles et monticulos fuit divisus: in Orientali enim parte montis Moria fuit Sion, in qua erat arx David; juxta quam in area Ornan Jebusaei a Davide coempta, Salomon extruxit templum, ut patet II Paral. III, vers. 1. Alia pars Moria extra urbem Jerusalem mansit, posteaque dicta est mons Calvariae, in quo tam Isaac, quam Christum per Isaac significatum, immolatum esse docet S. Hieronymus, et S. Augustinus, lib. XVI De Civitate cap. XXXII, ubi sic ait: « Hieronymus presbyter scripsit se certissime a senioribus Judaeorum cognovisse, quod ibi immolatus sit Isaac, et Adam sepultus, ubi postea Christus est crucifixus. » Sic et Borchardus in Descriptione terrae sanctae, et Genebrardus, lib. I Chronograph. Asserunt in eodem montis tractu tres esse colles, sive montes, qui aliquando una appellatione Sion dicuntur, aliquando peculiaria sortiuntur nomina. Primus est Sion, qui propter celsitudinem hoc nomine appellatur: significat enim Sion speculam. Secundus, Moria. Tertius, Calvariae mons. In Sione civitas David, et arx; in Moria templum; in monte Calvariae Christus est in crucem actus. Addunt nonnulli Hebraei, in Moria sacrificasse Abelem et Cainum, item Noe mox a diluvio; sed temere et sine fundamento haec asserunt. Abraham ergo hic suo sacrificio quasi initiavit et consecravit montem Moria in templum posterorum et Christi, itemque montem Calvariae in aram Christi. Nota tertio: Pro Moria Aquila vertit, katephane, id est lucidum: quia in Moria fuit templum, in quo erat debir, id est oraculum Dei, et lex, ac Spiritus Sanctus docens homines veritatem, illuminans Prophetas, eisque oracula inspirans: ita S. Hieronymus. Allegorice, Calvariae mons ubi crucifixus est Christus, fuit mons Moria juxta quinque etyma jam data, scilicet primo, ob crucis amarorem. Secundo, ob holocaustum quod ibi Patri obtulit Christus. Tertio, quia ibidem legem Evangelicam sua morte sanxit. Quarto, fuit terra visionis, quia in eo Christus crucifixus admirandum terrae coeloque spectaculum exhibuit. Quinto, quia ibi Deus docuit nos ex cathedra crucis viam in coelum; nam, ut ait S. Augustinus, tract. 119 in Joan. « Lignum illud, ubi fixa erant membra morientis, cathedra fuit magistri docentis. » Rursum, Calvariae mons fuit Moria, id est pluvia Dei, quia sanguinis Dei pluvia in eo effusa est. Denique fuit Moria, id est lucidus et illuminans, quia omnes homines Christus crucis suae radiis illustravit. Quocirca cum sol alium solem in cruce orbem illuminantem cerneret, merito radios suos retraxit. Secundo, Moria est Ecclesia, primo, quia ipsa docet crucem Christi ferre, et sanctis Sacramentis, quasi myrrha quadam a peccati putredine nos praeservat. Secundo, quia in ea est timor Dei, verusque ejus cultus. Tertio, quia ipsa docet legem Verbumque Christi. Quarto, est terra visionis, quia ex illa sola per veram fidem videntur invisibilia, et ea quae sunt in coelo. Rursum, quia toto orbe est spectabilis; nam, ut ait Isaias, cap. II, est mons in vertice montium. Ad haec habet videntes, id est Prophetas. Quinto, habet doctorem Spiritum Sanctum, qui eam docet omnem veritatem. Rursum, Ecclesia verbo Dei et sacris concionibus, quasi pluvia coelesti irrigat arentia hominum corda. Denique est mons illuminans, quia sicut coelum solem, ita Ecclesia Christum habet totum orbem illuminantem. Tertio, Moria est B. Virgo, in cujus utero templum, id est humanitas Christi est aedificata. Primo, quia B. Virgo in passione Christi fuit mare amaritudinis. Secundo, quia tam Christum quam se Deo obtulit in juge holocaustum. Tertio, quia ipsa fuit arca testamenti continens legem Dei. Quarto, fuit terra visionis. Quid enim visu dignius, quam Virgo Deipara? Rursum, pro Moria Septuaginta vertunt, terra excelsa: sic nihil excelsius fuit Maria infra Deum. Quinto, quia fuit doctrix Apostolorum post mortem Christi. Rursum ipsa sicut vellus Gedeonis coelestem rorem gratiae et pluviam Spiritus Sancti copiosissime excepit. Denique Maria est stella maris, et mulier amicta sole, quae totum orbem illuminat. Moraliter, in terra visionis oblatus est Isaac Christi typus: utinam ergo anima Christiana terra sit, non oblivionis, sed visionis! utinam semper ante oculos lacrymis madentes, habeat suum Isaac e cruce pendentem! utinam ut ille in manibus suis sanguine illam descripsit, ita illa in corde suo perpetua memoria illum inscribat! Isaiae XLIX: « Ecce, inquit, in manibus meis descripsi te. » Utinam in hac terra visionis semper videatur verus Isaac, sancta cogitatione! utinam semper immoletur, sancta meditatione! Hoc ille flagitat dicens, Cant. VIII: « Pone me ut signaculum super cor tuum, ut signaculum super brachium tuum, » quasi diceret: Sicut annulus signatorius suam figuram cerae imprimit: ita Christus crucifixus suam crucem, dolores et amorem imprimat cordi tuo, juxta illud S. Augustini lib. De S. Virg. cap. LV: « Toto vobis figuratur in corde, qui pro vobis fixus est in cruce. »
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ABRAHAM DE NOCTE CONSURGENS. « De nocte, id est summo mane, in crepusculo, ante lucem. Hebraea enim habent, manicavit Abraham mane. Sarae hic non fit mentio; unde videtur ea inscia (utpote quae nimis tenere suum diligebat Isaac) haec omnia fecisse Abraham. Ita Josephus, S. Chrysostomus et Pererius. S. Augustinus tamen, serm. 73, Nyssenus et Procopius putant Saram consciam et consentientem fuisse immolationi filii.
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DIE TERTIO. Habitabat Abraham in Geraris, ait S. Hieronymus; inde ad Sion et Moria tridui est iter. Per Geraris, non urbem, sed regionem intellige; nam, ut recte Abulensis, videtur Abraham tum habitasse in Bersabee, ut colligitur cap. praeced., vers. 31. Unde et post immolationem in Bersabee rediit, ut patet hoc cap., vers. 19. Licet enim ex Bersabee usque ad Sion, tantum sit iter unius diei, tamen Abraham, quia onustus erat rebus ad sacrificium necessariis, ita lente processit, ut tertio demum die perveniret in Sion et Moria; et hoc sensu dixit S. Hieronymus esse iter tridui. Triduum hoc auxit tentationem Abrahae: nam, ut ait Origenes: « Per triduum ambulat Abraham, ut per totam viam cogitationibus discerpatur, hinc urgente praecepto, illinc filii affectu reluctante: ut per omnia hoc spatium certaminis accipiant, hinc affectus, inde fides; hinc amor Dei, inde amor carnis; hinc praesentium gratia, inde futurorum exspectatio; jubetur quoque Abraham montem, id est coelestia, conscendere, ut loci altitudo fidei et obedientiae in operando sublimitatem significaret. » Hinc et Theodoretus ait Abraham in hac tentatione, quasi agonia et morte, fuisse per tres dies et noctes, sicut Christus triduo fuit, partim in cruce et passione, partim in morte, sepulcro et inferno. VIDIT LOCUM. Ex signo aliquo a Deo dato cognovit, ubi et in quo colle montis Moria praecise immolare deberet suum Isaac. Rabbini, quos sequitur Abulensis, tradunt hoc signum fuisse columnam ignis in cacumine montis Moria, circa collem Calvariae apparentem.
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Postquam adoraverimus. Postquam sacrificaverimus. Est metalepsis; sacrificio enim jungi solet adoratio. REVERTEMUR AD VOS. Melchior Canus, lib. II De Locis, cap. IV, vult Abraham hic esse mentitum; putabat enim ipse occidere et immolare suum Isaac. Secundo, Cajetanus, « revertemur, » scilicet secundum cursum ordinarium causarum naturalium: supernaturalia enim excipiuntur. Tertio, alii, « revertemur, » scilicet si vita comes fuerit, si Deus voluerit. Quarto, Thomas Anglicus, « revertemur, » id est revertar ego, non Isaac, ut pluralis ponatur pro singulari. Verum dico, asserit Abraham se cum Isaac reversurum, quia certus erat, certoque credebat quod Deus Isaacum vel a morte liberaret, vel occisum et immolatum resuscitaret. Nam ex Isaac exspectabat semen benedictum, et posteritatem maximam: hoc enim ei promiserat Deus, et hoc est quod ait Apostolus, Abraham contra spem (naturae) in spem (gratiae et divinae promissionis) credidisse, arbitrando, « quia et a mortuis suscitare potens est Deus, » Hebr. XI, 19. Ita Origenes et S. Augustinus, lib. XVI De Civit. XXXII, et alii. Vide hic caecam, sed excelsam Abrahae fidem, spem et obedientiam, cui nihil est arduum, nihil impossibile, nihil incredibile.
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ET IMPOSUIT SUPER ISAAC, ut esset typus Christi crucem bajulantis. Ita Prosper, part. I Praedict. cap. XVII et XVIII. Erat tunc Isaac ut minimum 25 annorum, ait Josephus, Abraham 125, Sara 115. Hebraei vero tradunt Isaac fuisse 37 annorum. Errant Aben-Ezra et Burgensis, dicentes Isaac 12 tantum fuisse annorum. Quomodo enim puer duodennis tantam struem lignorum per triduum tulisset, quanta requirebatur ad eum quasi holocaustum comburendum? quanquam ad eum totum cremandum, et in cineres redigendum, Abraham ex vicinis locis ligna praecidere et addere debuisset. IGNEM ET GLADIUM, gladium ad jugulandum filium, ignem ad eum quasi victimam et holocaustum Deo comburendum. Tropologice, gladius est mortificatio, ignis est charitas, quibus Abraham immolavit filium, nosque affectiones, passiones, dolores, cruces omniaque nostra Deo immolare debemus.
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UBI EST VICTIMA? Hoc colloquium cum filio mire rursum sauciavit animum Abrahae; fecitque ut vulnus illi a Deo inflictum recrudesceret.
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CUMQUE ALLIGASSET ISAAC. Vide Josephum narrantem, quomodo Abraham filio prius Dei voluntatem de eo immolando declararit, ille alacer responderit se vitam datori Deo debere, eamque repetenti jam laeto animo redditurum. Cur ergo eum ligavit pater? Respondeo primo, ne, si vellet, resilire posset. Plenissime ergo Isaac dat Deo et velle et posse suum. « Nectit, ait S. Ambrosius, filio manibus suis vincula pater, ne refugiendo filius, et vi ignis exustus, peccatum incurreret. » Secundo, ne naturalem aliquem inditum, incompositum et involuntarium motum, et renisum sacrificio indecentem, in ipsa jugulatione ederet. Ita Cajetanus. Tertio, ut esset typus Christi, clavis affixi cruci. Tropologice, sic Religiosi se per vota Deo alligant et astringunt, eique suum offerunt velle et posse.
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ARRIPUIT GLADIUM. Maluisset Abraham ipse mori et immolari, quam immolare filium: naturaliter enim patres optant filios superstites sibi, quia per eos stirps et familia patris propagatur, ut morte filii, non modo se, sed etiam suae posteritatis spem emori et extingui sentiant. Auxit rei acerbitatem, quod ipse humeris filii imposuit ligna, quibus ille cremandus erat; quod ignem et gladium, quo filium jugularet, manibus suis gestavit; quod ipsemet extruxit altare, et ligna desuper composuit, et in eo posuit filium manibus pedibusque colligatum, magnoque animo dextram tollens, gladium in ejus cervices vibravit, idque laetis et siccis oculis: nullae enim ejus leguntur lacrymae, non gemitus, non aversio vultus. Sic exemplo Abrahae, inquit S. Ambrosius, lib. I De Abraham, cap. VIII: « Quot patres, occisis martyrio filiis, laetiores ab eorum tumulis reverterunt? » Hanc Abrahae obedientiam imitatus est quoque Abbas Mutius, apud Cassianum, lib. IV, cap. XXVII et XXVIII, qui ex mandato sui senioris, proprium filium octennem in profluentem abjicere voluit. « Cujus fides et devotio, ait Cassianus, in tantum Deo fuit accepta, ut divino statim testimonio comprobata sit. Revelatum namque est continuo seniori, hac cum obedientia, Abrahae patriarchae opus implesse. » Ubi nota, hoc Mutii exemplum admirandum magis esse quam imitandum: excedit enim ordinarias obedientiae et prudentiae leges. Nec enim homo sui, vel suorum necem praecipere potest, uti potest Deus, qui vitae necisque est Dominus, ac consequenter subditus homini talia praecipienti parere nequit. Itaque Mutius hic ardore obedientiae quasi caecus, suum omne judicium de facti qualitate et eventu commisit et submisit suo seniori, quem virum prudentem esse et sanctum sciebat, tantumque hoc actu et conatu suo obedientiam promptam et mortificationem affectus paterni erga prolem suam, eam abjiciendo, ostendere voluit: non autem eam mergere intendit. Sciebat enim seniori omnem hanc rem et se suamque prolem curae esse: nec dubitabat eum curaturum, ut explorata sua obedientia et affectus patrii mortificatione, de affectu et caeteris omnibus ita disponeret, ut non tantum peccatum, tam imperando quam parendo excluderetur, sed etiam ut proli consuleretur. Poterat enim senior in ipsa via mandatum revocare, vel aliquos in flumine statuere, qui prolis projectionem impedirent (ut de facto fecit), vel aliis modis necem prolis impedire. Totum ergo hoc negotium Mutius prudentiae et providentiae senioris sibi imperantis resignavit. Prudentia enim non tam in parente, quam in imperante requiritur. Quaeres, utrius virtus fuerit major, an Abrahae immolantis, an Isaac immolati? Utriusque virtutem stupet S. Chrysostomus, et nescit quem praeferat. Audi eum hom. 48 in Gen.: « O religiosam animam! o fortem mentem! o ingens robur animi! o rationem, omnem humanae naturae affectum vincentem! Utrum admirer, fortemne spiritum patriarchae, an tam constantem pueri obedientiam: quod neque reluctatus est, nec factum aegre tulit; sed cessit, et obtemperavit iis quae a patre fiebant, et sicut agnus cum silentio super altare decubuit; exspectans patris dexteram? » Audi et Zenonem Episcopum Veronensem in Catena Lipomani: « Mira, ait, patriarchae tentatio, quae cum aut sacrilegum faceret, si contemneret Deum, aut crudelem, si occideret filium: nisi quadam singulari ac vere divina patientia, inter religionem pietatemque negotium temperasset, in spe non denegans Deo, quod contra spem acceperat a Deo; ideo Isaac sibi dulcissimum filium, Deo victimam dulciorem, contempsit, ut servet; destinat jugulare, ne jugulet; securus illo se non posse displicere facinore, quod Deo gerebatur auctore. O novum spectaculum ac vere Deo dignum! in quo definire difficile est utrum sit patientior sacerdos, an victima. Non percussoris, non percutiendi variat color, non membra tremore vibrantur, non demissi, non torvi sunt oculi: nemo rogat, nemo trepidat; nemo se excusat, nemo turbatur. » Ac deinde eos inter se comparans, uniusque actus alterius actibus contraponens: « Ille, ait, exerit gladium, iste cervicem. Uno voto, una devotione, ne quid profanum sit, diligenter ac patienter geritur, quod ab altero celebratur; ille lignum quo exuratur sibi portat, iste aram construit. Sub tanto non dicam humanitatis, sed ipsius naturae metu laeti sunt. Soli cedit affectus pietati, pietas religioni: favet utrique religio, media stupet gladius, nullo impedimento suspensus, mactationi terribili gloriam se praestitisse, non crimen. Quid hoc est? Ecce immanitas in fidem, et scelus transit in sacramentum; parricida redit incruentus, et qui immolatus est vivit. Ambo ergo gloriae et claritatis exemplum; ambo Dei cultus, admirabile saeculi testimonium. Felix orbis foret, si omnes sic fierent parricidae. » Pro Isaac ergo stant hae rationes: primo, quod majoris fortitudinis sit mortem pro Deo subire, quam eam aliis inferre: fortiores enim sunt Martyres quam milites; Isaac autem vere hic fuit Martyr, quia pro actu virtutis, scilicet ut obediret Deo, certae morti se obtulit. Pater enim in eum gladium extendit, ictumque lethalem ei dedisset, nisi Deus eum avertisset. Sic enim S. Joannes Evangelista, Daniel aliique vere sunt Martyres, quia oleo ferventi, leonibus, etc., fuerunt objecti, esto ab eis non sint laesi, Deo eos protegente. Ex parte enim sua et tormenti, naturaliter et necessario eis moriendum erat. Quod ergo Deus per miraculum eos in vita servarit, id nihil naturae rerum, nec eorum virtuti aut martyrio detrahit. Secundo, Abraham in animo tantum dolebat; Isaac vero ad animi et corporis cruciatus mortemque se obtulit. Tertio, praevisa tela minus feriunt: Abraham per triduum itineris animum suum ad filii immolationem composuit; Isaac vero in ipsa ara nihil minus cogitans, repente ad immolationem a patre postulatus, illico alacer sese obtulit. Nam, ut docet Aristoteles, lib. III Ethic. cap. VIII, magis fortis viri esse videtur, in subitis terroribus esse interritum, quam in praevisis. Quarto, Isaac erat 25 annorum, in flore aetatis, sperans adhuc vivere centum annos, multamque habere sobolem et familiam, quae omnia amore Dei morti se offerendo praecidit, spesque suas omnes abrupit: hac enim de causa juvenibus acerbissima est mors, quae senibus est tolerabilior. Quinto, Isaac a patre ligari voluit, aram conscendit, cervicem obtulit, ictum certissime exspectavit. Verum dico cum Pererio: Major fuit virtus Abrahae quam Isaac, primo, quia Abraham plus diligebat vitam filii sui Isaac, quam suam, et quam ipse Isaac propriam vitam diligeret; idque primo, quia Isaac erat unigenitus ex dilectissima uxore; secundo, quia Isaac erat ejus amantissimus et obsequentissimus; tertio, quia in senectute ingenti miraculo eum genuerat; quarto, quia Isaac innocentissimus erat et sanctissimus; quinto, quia in unius Isaac vita omnes Dei promissiones ei datae nitebantur. Secundo, quia Abraham per totum triduum cogitatione et machinatione atrocissimi facinoris discruciatus est; Isaac vero tantum ad momentum instante ipsa immolatione. Itaque licet quoad praevisionem fuerit minor, tamen quoad durationem fuit major Abrahae tentatio et tribulatio. Tertio, quia Abraham maximas circa fidem habuit tentationes, eo quod viderentur promissa Dei sibi facta, morte Isaac penitus aboleri; quin et Hebraei tradunt tunc ei apparuisse daemonem specie angelica, eumque gravissimis verbis deterruisse ab immolando, tanquam a re impia et crudelissima, ac Dei voluntati contraria; et ad id aptant quidam illa Pauli verba ad Hebr. XI: « Fide Abraham obtulit primogenitum suum Isaac, cum tentaretur » -- scilicet a diabolo, inquiunt ipsi. Quarto, atrocius erat patri necare filium, quam filio necari: is enim uno ictu jugulatus quasi puncto temporis mortem hausisset; Abraham vero longum et multiplicem habuisset dolorem, primo, jugulando filium; secundo, sacrificali ritu membratim eum concidendo, deinde cremando eum et redigendo in cineres sine ullis ejus reliquiis, ac denique perpetua memoria recolendo se talem immolasse et perdidisse filium. Unde Deus ipse obedientiam non Isaaci, sed Abrahae commendat, ac propter eam se Isaaco benedicturum promittit, cap. XXVI, vers. 3: « Tenuit, ait S. Ambrosius, manum ejus divina vox, et ictum vibrantis occupavit dexterae. » Vide quomodo Deus suos quandoque ad extrema et ad restim adigit, vel adigi permittit, ut omnem suam spem et voluntatem in Deum Deique opem et voluntatem conferant et transferant; tuncque in ipso extremae necessitatis articulo, et in limine mortis adest et succurrit. Hac enim fide et spe in finem usque animatus Abraham obtulit Isaac, ut Apostolus ait Hebr. XI, 19: « Arbitrans quia et a mortuis suscitare potens est Deus, unde et eum in parabolam accepit, » ut scilicet Isaac esset parabola, fabula, exemplum memorabile omnium saeculorum, quod omnibus saeculis homines memorarent et celebrarent, sibique imitandum proponerent, ut cum Deus per se aut suos nobis aliquid jusserit, licet arduum et difficile, exemplum Isaac ob oculos habentes, fidenter et generose nos offeramus, remque jussam capessamus, certi Deum affore, implexa explicaturum, ardua superaturum, ignominiam, infirmitates, aerumnas, mortes omniaque mala quae timemus, in bonum nostrum, laudem et gloriam conversurum, uti fecit Isaaco. Hinc hujus immolationis memoria antiquissimis omnium gentium imaginibus est celebrata. Testis est Gregorius Nyssenus citatus in Concilio Nicaeno II, act. 4, can. 2: « Vidi, ait, saepius descriptionis ejus imaginem, et sine lacrymis transire non potui, cum tam efficaciter et ad vivum ob oculos historiam ejus rei poneret. » Si ergo tentaris, contemneris, doles, infirmaris, tristaris, infamaris, mortificaris, cruciaris, imo suspenderis, combureris, Isaacum imitare: modicum est, aeternitatem cogita. Hac cogitatione armati fideles generosi omnem parentum, carnis suique amorem, quin et tormenta mortesque vicerunt. Ita Liberatus Abbas, Bonifacius, Rusticus aliique a Wandalis ad arianismum sollicitati: « Satius, inquiebant, est momentanea perferre supplicia, quam aeterna subire tormenta. » Jussit rex eos navi impositos in mari cremari; illi fidenter canebant: « Gloria in excelsis Deo: ecce nunc tempus acceptabile, ecce nunc dies salutis; » ignis cum accenderetur, saepius extinctus est: ergo rubore et furore perculsus rex, mandavit eos remorum vectibus necari. Testis est Victor Uticensis, lib. IV Persecut. Wandal. Idem respondit Thomas Morus uxori suae; itaque ejus amorem, uti Abraham sui filii, superavit. Rursum, nota hic vere obedientem, qualis fuit Isaac, mori non posse. Refert Climachus, Gradu 4 De Obedientia, Achatium in obedientia mire exercitatum, cum post mortem e sepulcro a sene quodam evocaretur, rogareturque an mortuus esset, respondisse: « Obediens mori nequit. »
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ABRAHAM, ABRAHAM. Iterationis hujus tres causas dat S. Ambrosius, lib. I De Abraham, cap. VIII: « Tenuit, inquit, quodammodo manum ejus divina vox, et ictum vibrantis occupavit dexterae. Non semel vocavit, primo, ne aut non plene audiret, aut fortuitam vocem putaret; secundo, sic revocavit quemadmodum imperavit, vers. 1; tertio, repetivit vocem, tanquam veritus ne praeveniretur studio devotionis, et una vox impetum ferientis revocare non posset. »
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NE EXTENDAS MANUM. « Non hoc praecepi, ait S. Chrysostomus, hom. 47, ut opus perficiatur, neque volo ut occidatur puer tuus, sed ut obedientia tua manifesta fiat omnibus. Igitur ne feceris ei quidquam. Contentus sum voluntate tua, et ex hac te corono et praedico. » Ita saepe nobiscum agit Deus; factum difficile mandat et poscit, sed ubi voluntatem obsequentem viderit, ea contentus executionem inhibet. Unde idem, hom. 49: « Patriarcha, ait, sacerdos pueri factus est, et proposito quidem cruentavit dexteram, sacrificiumque obtulit; per ineffabilem autem misericordiam Dei, salvo et sano filio recepto rediit, et propter voluntatem praedicatur, coronaque fulgida redimitur, et summum agonem certavit, et per omnia pietatem mentis suae declaravit. » Nunc cognovi, -- id est, nosse te feci, ait S. Augustinus, Quaest. LVIII, et Gregorius, lib. XXVIII Moral. cap. VII. Secundo, « nunc cognovi, » id est, nunc per illud factum tuum feci manifestum, et evidenter cognoscibile. Ita Diodorus et Pererius. Tertio et planissime, « nunc cognovi, » scilicet per experientiam, q. d. Nunc reipsa expertus sum: loquitur enim Deus hic more hominum, qui, cujus rei periculum fecerunt, id se perfecte putant novisse. QUOD TIMEAS, -- quod ames, colas, reverearis Deum, illique per omnia obsequaris et placere studeas; haec enim omnia complectitur timor Dei, adeoque timor hic sanctorum filialis non est aliud quam amor, cultus et honor Dei.
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ARIETEM INTER VEPRES HAERENTEM CORNIBUS. Verus fuit hic aries, aliunde ab angelo adductus, et adhaesit vepribus, vel, ut hebraice est, in implexu, scilicet veprium et ramorum, ne Abrahamum effugeret, sed praesto esset immolaturo. Hebraei tradunt haec facta esse die prima mensis septimi, qui dicitur Tisri; indeque eo die a Judaeis celebrari festum Tubarum, eo quod tunc cornibus arietinis clangerent, in memoriam Isaac ab immolatione liberati, et arietis pro eo surrogati. Allegorice, sicut pro Isaac aries, ita pro nobis immolatus est Christus, ait S. Augustinus, lib. XVI De Civit. cap. XXXII. Secundo, S. Ambrosius et Cyrillus, pro Isaac aries, id est, pro deitate immolata est humanitas Christi. Anagogice, Isaaco succedit aries, id est, passioni succedit resurrectio, infirmitati fortitudo, morti immortalitas, inquit Theodoretus. Rursum, aries hic cornibus haerens et suspensus inter vepres, significat Christum in cruce suspensum, ait Ambrosius, qui addit Abraham hic vidisse diem immolationis et passionis Christi. Et hoc est quod ait Christus, Joan. VIII, 56: « Abraham pater vester exultavit, ut videret diem meum; vidit, et gavisus est; » indeque locum hunc vocatum esse Dominus videbit, vel apparebit, ut sequitur. Septuaginta retinentes Hebraeam vocem Sabec, quasi propriam certae arboris, vertunt, et ecce aries unus detentus ex cornibus in arbore Sabec; vel, ut Procopius legit ex Syriaca translatione, et ecce aries unus pendens in arbore Sabec, aitque illum arietem apparuisse instar ascendentis in arbore Sabec, nec tantum cornibus, sed pedibus etiam anterioribus innixum haesisse in illius arboris ramis, eaque figura Christum in arboris crucem ascendentem, in ea pendentem, illi affixum clavis haerentemque repraesentasse. Idemque expendit S. Ambrosius, lib. I De Abraham Patriarcha, cap. VIII, ubi imprimis ita legit: « Et ecce aries unus suspensus cornibus in virgulto Sabec. » Deinde addit: « Quis significatur, nisi ille de quo scriptum est, Psalm. CXLVIII: Exaltavit cornu populi sui? Cornu nostrum Christus est elevatus et exaltatus a terris: hunc vidit Abraham in isto sacrificio, hujus passionem aspexit; et ideo ipse Dominus ait de eo: Abraham voluit videre diem meum: vidit, et gavisus est; » unde ait Scriptura: Vocavit Abraham nomen loci illius, Dominus vidit, ut dicant hodie: In monte Dominus apparuit, hoc est, quod apparuerit Abrahae revelans futuram sui passionem corporis, qua mundum redemit; demonstrans etiam genus passionis, cum suspensum ostendit cornibus arietem. Virgultum illud patibulum crucis est. » Haec Ambrosius. Annotavit etiam D. Athanasius, lib. Quaest. ad Antiochum, Quaest. XCVI, ad mysterium quoque spectare quod Sabec interpretatur remissio, seu condonatio quam Christus nobis per crucem promeruit: « Planta, inquit, Sabec, est veneranda crux. Juxta Hebraeos videtur Sabec remissio esse et condonatio; aries vero qui in Sabec haerebat ad plantam, quem pro Isaac Abraham holocaustum obtulit, figuravit Christum pro nobis in cruce immolatum. » Quarto, subtiliter animadvertunt plerique, in quibus est Leo a Castro, lib. VI Apolog., et in cap. XXIX Isaiae, cum Christus in cruce dixit: Eli, Eli, lamma sabacthani, ad eamdem plantam Sabec allusisse, ut indicaret se esse illum arietem pendentem atque suspensum ex arbore Sabec, id est in cruce, quem Dominus sub typo alterius arietis pendentis ex planta Sabec, Abrahae olim ostenderat; itaque idcirco verbum illud sabacthani, potius quam aliud usurpasse, ut nomine quoque ipso plantam illam Sabec, ex qua ille alter aries pependerat, fidelibus in memoriam revocaret, seque ostenderet tunc temporis figuram illam cumulatissime adimplere; verbum enim sabacthani a nomine Sabec inflexum videtur, esto habeat suam quoque radicem Syriacam sebac, id est reliquit.
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APPELLAVITQUE NOMEN LOCI ILLIUS: DOMINUS VIDET. q. d. Abraham loco huic in quo filium immolavit, dedit nomen hoc, scilicet adonai iire, id est, Dominus videbit, vel videt, idque ex eo quod ipse filio suo roganti de victima, vers. 8, responderit adonai iire, id est, Dominus videbit, sive providebit de victima. Ita Vatablus, Lipomanus, Oleaster, Pererius et alii. Ex verbo iire, id est videbit, factum est nomen Moria, id est visio; unde mons hic dictus est Moria, id est visionis, ut patet vers. 2 in Hebraeo. Moria ergo idem est quod adonai iire, id est, Dominus videbit. Rursum ex iire, et antiquo nomine Salem (sic enim prius vocata est Jerusalem, ut patet cap. XIV, vers. 18), conflatum est nomen Jerusalem; Moria enim erat in Jerusalem. Ita Andreas Masius in Josue, cap. X. Secundo, S. Augustinus, lib. XVI De Civit. cap. XXXII: Dicitur, ait, hic locus Deus videt, id est, Deus videri se fecit, cum per angelum apparuit Abrahae, vers. 11. Tertio, Hebraei, Chaldaeus et Pererius: Dictus est, inquiunt, mons hic Dominus videt, quia Dominus in hoc monte vidit afflictionem, obedientiam et sacrificium Abrahae, illudque acceptavit, atque afflicto Abrahae providit, per angelum sistentem gladium Abrahae, et per arietem pro Isaac substitutum. Quarto, dicitur mons hic, « Dominus videt, » quia in monte hoc exstruendum erat templum, in quo Deus visurus et exauditurus erat supplicantium vota. Unde Chaldaeus putat Abrahamum hic sua immolatione, montem hunc Moria, sive Sionem destinasse templo, illudque ibi aedificandum praedixisse. Sic enim habet Chaldaeus: « Et dixit Abraham coram Domino: Hic erunt servientes generationes, propterea dicebatur in die hac: In monte hoc Abraham coram Deo immolavit. » UNDE USQUE HODIE DICITUR: IN MONTE DOMINUS VIDEBIT, -- subaudi, hoc illudve gestum, vel factum est. Cum enim homines narrant aliquid, quod accidit, vel factum est in monte Sionis, sive in Moria, dicunt id factum esse in monte, cui nomen est, « Dominus videbit, » q. d. Etiamnum hoc tempore, quo ego Moses haec scribo, iste mons exinde vocatur « Dominus videt, » vel « videbit, » quia scilicet in eodem Abraham Deo immolavit dicens: « Dominus videbit, » vel « providebit sibi victimam, fili mi »; et quia in eodem Deus Abrahae visus est, ut vertunt Septuaginta, dum ei per angelum apparuit. Secundo, « usque hodie dicitur, » etc., q. d. Usque hodie hoc dicto Abrahae, « Dominus videbit » et providebit, quasi proverbio utimur, dum in angustiis constituti, speramus et invocamus Dei auxilium. Speramus enim quod, sicut in monte hoc Moria Dominus vidit, tam afflictionem, quam pietatem et obedientiam Abrahae et Isaac, eorumque misertus est: ita pariter nos posterosque nostros praesertim in hoc eodem monte et templo Moria orantes, in qualibet afflictione, videbit, respiciet, exaudiet et liberabit. Ita S. Hieronymus, Cajetanus et Pererius. Idem proverbium Christianis usurpandum, ut in omni tribulatione recipiant se in montem Moria, id est in montem templi, in montem spei et orationis, dicantque: Dominus videbit et providebit omni necessitati meae. Ita S. Gordius Martyr, spe in Deum fretus, ultro se Praesidi et tormentis obtulit; jubet ille expediri flagella, rotas, equuleos, et omne tormentorum genus excogitari. Gordius, oculos ad coelum elevans, illud psalmi pronuntiavit: « Dominus mihi adjutor, non timebo, quid faciat mihi homo, et non timebo mala, quoniam tu mecum es. » Tormenta deinde ultro in se provocat, et siquae morae intercedant increpat, ac tandem vultu alacri in ignis supplicium volens se immisit, inquit S. Basilius, serm. De Gordio. Nota: Pro iire, id est videbit, jam Hebraei aliis punctis legunt ierae, id est videbitur, quasi dicant: « Unde usque hodie dicitur, In monte Dominus videbitur, » id est apparebit et succurret. Sed eodem redit sensus; cum enim Deus videt nos, tunc pariter videtur a nobis. Verum S. Ambrosius, Eucherius, Vatablus et Lipomanus sic exponunt, quasi hac sit prophetia de Christo, q. d. « In monte Dominus videbitur, » id est, Christus Dominus apparebit in monte hoc et templo Sion, cum in eo concionabitur, et in monte Calvariae, cum in eo crucifigetur; unde et Septuaginta vertunt: « In monte Dominus visus est. »
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VOCAVIT AUTEM ANGELUS DOMINI ABRAHAM SECUNDO, -- quia primo vocavit eum, cum vetuit ne filium immolaret, vers. 11. Per angelum hunc Origenes intelligit Filium Dei: Filius Dei, ait, sicut inter homines habitu repertus est homo, ita hic inter angelos habitu repertus est angelus, non quasi angelicam naturam assumpserit, sed quia angeli munus, quod est Dei voluntatem annuntiare, hic suscepit. Verum contrarium docent passim Patres, scilicet angelum hunc fuisse angelum, non Filium Dei; patet enim ex sequentibus eum loqui ut legatum Dei verbaque Dei enuntiare quasi esset praeco Dei; ergo fuit angelus, non Filius Dei.
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QUIA FECISTI HANC REM. Hinc videtur quod Abraham hac sua obedientia et filii victima, inter alia meruerit, saltem de congruo, ut ex sua stirpe potius quam ex alia, imo ex eodem Isaac nasceretur Christus; ac consequenter idem meruit et Isaac. Hoc enim est praemium obedientiae, quod mox subjicit Deus dicens: « Benedicentur in semine tuo omnes gentes terrae. » Ita Pererius. Vide quid sit Deo obedire; vide quam grata, quanti meriti apud Deum sit obedientia. Praeclare S. Hieronymus (vel quisquis est auctor), epist. De Circumcis.: « Cum, ait, unico non parcit in terris, stellas pro filiis annumerare jubetur in coelis. » Cur semen Abrahae comparetur stellis dixi cap. XV, vers. 5.
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POSSIDEBIT SEMEN TUUM PORTAS, -- puta urbes Chananaerorum sub Josue; Palaestrorum, Ammonitarum, Syrorum, etc. sub Davide et Salomone. Est synecdoche; per portas enim intelligit urbes; qui enim portas occupat, urbem occupat. Sic Christus portas inferorum infernumque occupavit, et depraedatus est. Sic et Apostoli eorumque successores Romam omnesque pene orbis urbes subegerunt Christo, Christique fidei et Ecclesiae.
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BENEDICENTUR IN SEMINE TUO OMNES GENTES, -- q. d. In Christo qui ex te nascetur, quasi semen, id est proles tua, imo Dei, benedicta, justitiam, gratiam, salutem et gloriam assequentur quaelibet gentes. Vide dicta ad Galat. III, 16.
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QUOD MELCHA QUOQUE GENUISSET FILIOS NACHOR. Texitur hic genealogia Nachor, tum in gratiam Abrahae; cujus ipse erat frater: tum propter Rebeccam, quam sibi nurum, filio vero suo Isaac uxorem quaesivit Abraham, ut ex ea manifesto constaret genus tam maternum, quam paternum Jacobi et Jacobaeorum, puta Israelitarum omnium.
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E voce pilegesh, concubina, non dubium esse videtur pellicatum esse familiarem; et pellex factum.
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v. 1 « Quae postquam gesta sunt, tentavit Deus Abraham », « obiieiendo illi insigne obiectum et materiam heroicae virtutis et obedientiae, hoc fine ut eius virtutem in animo latentem ostenderet, acueret, perficeret ac tandem coronaret » (Lap.). « Tentabat affectum patris, si Dei praecepta praeferret filio nec paternae pietatis contemplatione vim devotionis inflecteret » (Amór.). « Non ut disceret ipse, quae sciebat, sed ut ignorantes doceret, quam iusta de causa patriarcham diligeret. Hac de causa tres dies et totidem noctes amoris divini in eo periculum fecit. Nam patriarcha medius inter naturam constitutus et fidem, cum utrimque stimularetur, fidei dedit palmam victoriae » (Theodoret.). « Et dixit ad eum : Abraham, Abraham ». Uti v. 141 Vulg. LXX nomen duplicant. « A4 ?l/e respondit : Adsum ».
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v. 9: « Adt illi : Tolle filbum tuum unigenitum » tuum, « quem dilgis, Isaac et vade ?n terram Visionis, atque ibi offeres eum $n holocaustum super unum montium , quem monstravero tibi ». « Omnibus istis verbis intendit hoc, ut magis et magis accendat carnalem amorem patris erga filium, ut postea praeponat amorem Dei suo carnali amori et, cum vicerit, gloriosior sit victoria » (Hugo). « Quot hic verba, tot sunt stimuli , tot tentationes » (Lap.). ulla apud Iudaeos perseverasset traditio, sacrificium Abrahae in Calvariae monte ' obtinuisse, nullus unquam neque Iudaeus neque Romanus ausus esset, eum locum extremis suppliciis desecrare.
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v. 3 « Igitur Abraham de nocte », i. e. mane, « consurgens stravit asimum suum , ducens secum duos iuvenes et Isaac filium suum ; cumque concidisset ligna in holocaustum , abiit ad locum, quem praeceperat ei Deus », Sara de itineris scopo haud edocta (EpAr.), quae fortasse male consuluisset viro, uti Eva Adamo (Proc.). Id eo etiam fit probabilius, quod neque Isaac edoctus fuerit.
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v. & « Dce autem tertio elevatis oculis vidit locum procul ». Monet HZer., reapse de Gerar ad montem Moria esse trium dierum iter. Deus « et intervallo loci iusti probavit virtutem. Cogita autem, quid eo triduo probabile sit pertulisse iustum, dum secum mandatum perpenderet et quod ipse suis manibus tam dilectum filium esset mactaturus, re nulli communicata, et obstupesce pium religiosumque ac prudentem ipsius animum » (Chrys.).
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v. 5 « Dixitque ad pueros suos : Exspectate hic cum asino; ego et puer illuc usque properantes , postquam adoraverimus , revertemur ad vos ». Variis modis student antiquiores Abrahamum a mendacio excusare. « Prophetavit, quod ignorabat », inquit Amr. ; Cat. suggerit spem, resuscitatum iri mox (cf. Hebr. 11,19) filium , e quo sibi semen a Deo fuerit promissum; Bonfr. putat locutum esse de se uno plurali, aut conditionem subintellexisse « si vita comes fuerit ». In quo utebatur restrictione utique legitima ad servos rei veritatem celandam.
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v. 6 « Tulit quoque ligna holocausti et imposuit super Isaac filium suum ». « Ligna Isaac sibi vexit, Christus sibi patibulum crucis portavit » (Amór.). Recte ex his censet Ca?. aetatem Isaac coniectura aliqua definiri posse, qui triduo patrem pedes comitatus fuerit et nunc ligna in collem comportet. Vix tamen puto eum praeter pueritiam, « magnam adolescentiae partem peregisse » : quaestio v. 7 puerum sapit potius. « /pse vero portabat in manibus ignem et gladium. Cumque duo pergerent simul », v. "1 « dizit [saac patri suo : Pater mi. At tlle respondit : Quid vis, fili? » Verbotenus Ecce ego, fili; unde perspieias eius formulae etiam aliis locis sensum. « Considera hic, quaeso, iusti cruciatum , quomodo tulit auribus, quomodo potuit respondere puero, quomodo non est confusus mente, quomodo filio occultare potuitid, quod futurum erat » (CÀrys.). « Ecce, inquit, ignis et ligna : ubi est victima holocausti? » nv animale gregariis minus, ovis aut capra. Ergo praetendebat Abraham holocaustum minoris cuiusdam animalis, ergo tantum solummodo erat lignorum pondus , quod puer robustus ferre posset : neque dicitur Isaac omnia ligna solus tulisse, sed quaedam fortasse gestabat.
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v. 8 « Dixit autem Abraham : Deus providebit sibi victimam holocaust, fili mi. Pergebant ergo pariter »
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v. 9 « et venerunt ad locum, quem ostenderat ei Deus, in quo aedificavit altare et desuper ligna composuit ; cumque alligasset Isaac filium suum, posuit eum in altare super struem. lignorum ». Post composita ligna Jos. inducit Abrahamum filium, quid consilii esset, edocentem. Ligabatur hic utique volens, patris generosum pro aeíate imitatus animum; non autem videtur probabile (Per., Mar.), fuisse tum triginta septem annorum, qui numerus excogitatus est a credentibus sacrificatum esse puerum, quo anno mortua est Sara. Teneras victimas affectat Deus. Ligatus est, ne indecens aliquis, dum iugularetur, motus sacrificii sanctitati obesset (Ca?.) et, « ut esset typus Christi clavis affixi cruci » (Lap.).
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v. 10 « Extenditque manum et arripuit gladium, ut immolaret filium suum ». Hoc actu pater, quantum in se erat, sacrificium , quod iussus fuerat, reapse praestabat atque intentione « consummatam hostiam » (Chrys.) offerebat. Sacrificia humana apud circum incolentes nationcs erant usitata : 4 Reg. 16, 3; Ps. 105 (106), 38. Iisdem postmodum indulsere Moabitae : cf. 4 Reg. 3, 27 et inscriptionem eorum regis Mesae. Indulgebant Aramaei (4 Reg. 17, 31), indulgebant Phoenices et Carthaginienses, quorum vel deus Cronos filium immolaverat (Sanchuniathon). Factum Abrahae utique demonstrat, Deum a populo electo sacrificia humana non esse requisiturum neque grata sibi illa fore : si enim grata fuissent à quoquam, a nullo fuissent gratiora quam ab ipso Abraham. Tamen factum Gen. 22 non habet explicitam eorum sacrificiorum prohibitionem : cf. quae diximus ad Iud. 11. Gratuito autem asserit Dilim., hac narratione innui, Hebraeos antiquitus, uti alios Semitas ef Chananaeos, sacrificiis humanis indulsisse, postea illa respuisse et horrorem, quo eadem habuerint, hac efficta de Abraham narratione expressisse. — Quomodo Deus sacrificium humanum imperare potuerit, cf. Per.
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v. 11 « Et ecce ang elus Domini de coelo clamavit » ad ipsum « dicens : Abraham, Abraham. Qui respondit : Adsum ». « Tenuit quodammodo manum eius divina vox et ictum vibrantis occupavit dexterae » (Ambr.). v. 19 « Dixitque et - Non extendas manum tuam super puerum, neque facias illi quidquam. Nunc cognovi », iam sufficienter perspicio neque argumenío indigeo ulteriore, « quod temes Deum et non pepercisti unigenito filio tuo propter me ».
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v. 13 « Levavit Abraham oculos suos viditque post tergum » — pro *n* Sam. LXX Syr. Ps. Ion. pluresque Codices hebr. 3n; Chald. utramque lectionem copulat — « arietem ?nter vepres » — "302 in dumeto, ubi rami invicem interseruntur, Aq. &v cvyveàv., Symm. &v £vxóo, LXX £y qusó Xa6tx — « haerentem cornibus; quem assumens obtulit holocaustum pro filio ».
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v. 1& « Appellavitque nomen loci illhus : Domnus videt ». Verba sunt eadem atque v. 8, ergo Dominus providet. Ergo si hinc derivatur nomen Mor?a , non est (cf. Ges.) explicandum « a Deo electus », neque « & Deo datum ad videndum — visio Dei ». Sequens sententia utique & posteriore aliquo addita est, fortasse a redactore : « Unde usque hodie dicitur : In monte Dominus videbit », vel potius providebit. Punctavere utique Masor. niphal (LXX 6997), et Chald. Syr. (in monte Aoc) retulere ad montem Sion, in quo diu postea Deus manifestabatur; verum, si ita verba accipiantur, proverbium reapse non fluxit e facto Abrahae, quod tamen affirmat textus, sed e facto aliquo recentiore. Verum sensum attingebat iam Her.,licet tum adhuc verbum reddebat passive : « Hoc autem apud Hebraeos exivit in proverbium , ut, si quando in angustia constituti sunt et Domini optant auxilio sublevari, dicant : In monte Dominus videtur, hoc est : sicut Abrahae misertus est, miserebitur et nostri ». Imo verba S. D. innuere videntur, eius aevi Hebraeos proverbium eo sensu adhibuisse : Deus tempore et modo sibi placito providebit nobis, sicut Abrahae providit in monte. Et notant Vat., Bonfr. aliique verba esse eadem atque v. 8 nx? embx. « Abraham igitur advertens, quod ipse inscius prius dixerat, id prophetiam eius fuisse quod postea evenit, ex eo appellavit montem : Dominus videbit, i. e. providebit. Quae tamen appellatio longius transferri potest ad firmándam eorum omnium, qui in calamitatibus sunt, Dei fiduciam, ut, in quacumque re ardua et calamitosa fuerint, minime deficiant animo, sed humana destituti ope ad divinam confugiant .» (Per.).
22:15
v. 18 « Vocavit autem angelus Domini Abraham secundo de coelo, dicens » : — illud secundo crediderim consilio essc seriptum , quo attendat lector 5s angelum de coelo Abraham allocutum esse, v. 11 et v. 15. Pro n'J3X significatio generalior « iterum », « rursus » nusquam demonstratur : habet igitur h. 1l. vox utique emphasin aliquam. Eam repetere poteris e facto, angclum reapse locutum esse bís. Quodsi hoc non omnem removeat dubitationem, perpendas, quaeso, rationem, qua ante collecta in unum haec documenta sacra apud Hebraeos traditio asservabatur. Circumferebatur ea sc. oretenus, maxime si non unice, apud singulas tribus recitabatur, non omnia forsan apud omnes neque iisdem ubique verbis. Et unam equidem earum traditionum tandem colligendarum scriptisque consignandarum rationem crediderim fuisse hane, quod eae variis in locis nimium deformarentur, imo deperirent. Fingo iam duas redactori praesto fuisse sacrificii Abrahae narrationes : unam e qua, ceteroqui fortasse magis integra, ob sententiarum v. 11 et 15 similitudinem exciderint v. 11-14 narrata, auditorque in opinionem adduceretur (iunge v. 16 immediate versui 10) Abraham filium reapse immolasse humanaque sacrificia Deo non esse prorsus exosa; alteram fortasse quoad v. 1-10 narrata non ita completam, sed alterum angeli alloquium distincte referentem : erat'tum gravissima profecto ratio, cur redactor priorem narrationem e secunda compleret , adscripta etiam voce secundo. |
22:16
v. 16 « Per memetipsum iuravi, dicit Dominus ». Hebr. 6,13: « Abrahae namque promittens Deus, quoniam neminem habuit, per quem iuraret, maiorem , iuravit per semetipsum ». Cf. Ex. 32,13. Hominum mores.imitatur Deus : cum hi promissis iuramento firmatis maiorem fidem adhibeant, iurat et ipse (CArys.). Formula nw" nx3, praeter h. 1., in Pentateucho solum legitur Num. 15,28 : formula sc. iuramenti maxime solemni Deus nonnisi perraro utitur. Sequentes promissiones fuerant factae iam antea (Per.), tamen h.1. omnes simul et quoad aliqua distinctius (Caz.) confirmantur. « Qwia fecisti hanc rem et non pepercisti filio tuo unigenito propter me » (cf. v. 12) :
22:17
v. 171 « benedicam tibi » (19,9) « et multiplicabo semen tuum sicut stellas coeli et. velut arenam, quae est in littore maris » (cf. 13,16; 15,5; 17,9. 6; 18, 18); « possidebit semen tuum portas inimicorum suorum ». Haec ultima promissio non fuerat antea totidem verbis pronuntiata, tamen cf. 12,3 et 15,15. Phrasis videtur (cf. 24,60) fuisse tum usitatior, exprimens plenum de inimicis triumphum. Cf. Per.
22:18
v. 18 « Et benedicentur in semine tuo omnes gentes terrae, quia obedisti voci meae ». Cf. 12,3; 48,18, ubi dicebatur 2n £e, hic paulo distinctius 2n semzne tuo; quod semen intelligitur, uti praecedentibus membris, tota Abrahae electa posteritas, imprimis utique Christus.
22:19
v. 19 « Reversus est Abraham ad pueros suos abieruntque Bersabee simul et habitavit ibi ». Arg. — Haec genealogia describenda erat primum, quia Genesis, antequam ab uno patriarcha ad alterum progrediatur, prioris fratrum, si qui recensebantur, genealogiam absolvere consuevit. Ita ante Sethitaruni Generationes recensentur Cainitae, ante Generationes Sem Iaphetidae et Chamitae : ergo ante Generationes Ismael etIsaac dicendum erat de posteris Nachor et Aran, seu Lot qui filius Áran exstitit. De Lot in ipsis Abrahae actis dicebatur : supplenda ergo supereret genealogia Nachor. Quae ideo etiam adscribitur, quod Rebeceae, futurae Isaac uxoris, origines pandat. Licet utique primitus (cf. v. 20) genealogia ab Aramaeorum repetenda sit traditione, tamen a s. auctore compendio proponitur ita, ut vel Laban origo supprimatur, 25,29 supplenda.: Quoniam tota compendio traditur atque fere parentheseos instar, ideo eliam non ornatur titulo nrw nx, parentheses quippe non solent titulis distingui. quae nota, licet aliqua huius genealogiae nomina demonstrentur postmodum fuisse tribuum, non sequitur omnia fuisse : an exstitit specialis aliqua tribus Nachor, Bathuel? Ergo etiam Hus et Aram potuere esse individua, a quibus nullae distinctae ortae sint tribus. An est ita creditu difficile, Nachoridas aliquos habuisse nomina Hus et Aram, quae filii et nepotis Som fuissent propria, cum diu post inter Hebraeos reperiantur viri Aram et Maacha (1 Par. 7, 34; 11, 43)? Praeterea, cum exstiterint gentes aliquae nominibus iisdem aut perquam similibus, num illud est penitus absonum, exstitisse in vastis Arabiae et Syriae tractibus tribus duas nominum Aram et Hus? Sed demus, nomina Hus et Aram h. 1. ad easdem atque 11, 22 sq. referri gentes. Licet individui homines singuli singulos habeant patres, at una gens e variarum tribuum mixtione orta pluribus potest gloriari progenitoribus : id factum scimus in Samaritanis, Romanis etc. Facile igitur concedemus gentem Hus coaluissc e Nachoridis quibusdam ct Horraeis (36, 28) Aramaeis admixtis, et Aramaeis ipsis ab Aram Semi filio progenitis se postmodum adiunxisse Nachoridas Camuele ortos, et Chaldaeis Arphaxade natis accessisse item Nachoridas aliquos, sc. Cased. Formula omnino indeterminata genealogia praecedentibus copulatur : non dicitur post omnia narrata aut «nico nuntio Abraham certior factus esse de universa fratris progenie; nomina didicit fortasse deinceps, cum non ita rari essent, qui e Syria per Palaestinam peregrinarentur Aegyptum versus.
22:20
v. 20 : « His ita gestis nuntiatum est Abrahae, quod Melcha quoque » (cf. 11,29) « genuisset filtos Nachor fratri suo » :
22:21
v. 91 « Hus primogenitum, et Buz fratrem eius, et Camuel patrem Syrorum » vel Aram,
22:22
v. 22 « et Cased, et Azau, Pheldas quoque et lediaph » , LXX 'Iex3ág;
22:23
v. 23 « ac Bathuel, de quo nata est Rebecca. Octo istos genuit Melcha Nachor fratri Abrahae ». Alios quatuor genuit uxor secundaria. v. 2* « Concubina vero illius nomine Roma » — Sam. nom, Syr. ivovi (), LXX 'Psopa, sed Lagarde '"Pérya, Hebr. Chald. ww — « peperit Tabee et Gaham et Tahas , et Maaca ». Arg. — Narrandum illud erat cum ob Sarae dignitatem, tum quod 25,67 ad illud funus alludatur. Hoc caput, uti cap. 1^, vividissime antiquissimos mores depingit. Hethaei Abrahamum v. 6 titulo salutant x2, qui apud ipsos, uti apud Ismaelitas (cf. quae diximus p. 395), videtur in usu fuisse. Ib. vide de rmx v. 4.9..20 et napi v. 18. Usurpantur termini /egales : ap v. 177. 20 significatione « confirmatus est » (cf. alios textus legales Lev. 25,30 ; 27,18. 17. 19), 3v*n v. ^ (cf. Lev. 22,10; 25,47; Ps. 38,13 ad Genesin alludens; 3 Reg. 17,1). Nomen Machpelah v. 9.17. 19 iis textibus (25,9; 49,29 vel 30; 50,13) adscriterminandus : alias omittitur, v. g. v. 20. Quid vero in nn *23 prodat scriptorem À (Kn.), dum 27,86 nn m3 redactori concedatur (DilIm.), legitur nn sine illo *, et sequuntur immediate alia nomina * ornata, ut sit evidens, auctorem unum eundemque illud * modo adscribere, modo omittere. Cap. XXIII
22:1
… Appaiono, tra l'altro, ad Agar (Gen. 16, 7), ad Abramo (Gen. 18, 1-2; 22, 1-18), a Lot (Gen. 19, 1), a Giacobbe (Gen. 28, 12). Nel Vecchio Testamento non si parla esplicitamente della creazione degli a., ma essa è implicita nel fatto che l'unico Dio viene descritto …
… Esse trascurano un dato di fatto, che è la chiave d'interpretazione di tutto il racconto: l'intenzione di Jahweh di mettere alla prova il patriarca (tentavit: Gen. 22, 1); Dio non voleva l'immolazione reale del figlio, ma il sacrificio interiore dell'obbedienza. …
… Dopo tre giorni di viaggio scorse il monte del sacrificio, detto «il Signore vede» (Gen. 22, 1.4.14). Le vaghe indicazioni e la divergenza delle versioni nella forma del nome (Settanta: «terra elevata»; Aquila: «evidente»; Simmaco: «della visione»; Volgena: «terra visionis») non …
… Il prototipo della r. evangelica si può ravvisare nell'obbedienza di Abramo mentre sale per sacrificare Isacco (v.), il figlio della Promessa (Gen. 22, 1-19).
… L'intervento di Dio in favore di Isacco doveva far comprendere che egli riprovava i sacrifici dei neonati (Gen. 22, 1-18). La circoncisione non esisteva tra i Semiti e Abramo l'ha forse derivata dagli Egiziani, fin dal primo soggiorno nel loro paese (Gen. 12); ma essa diventava il segno della loro …
22:2
… I p. erano oggetto del più grande affetto (cf. Gen. 22, 2. 12. 16; Ios. 6, 26; II Reg. 3, 27; Zach. 12, 10). Dio pertanto chiama Israele «suo p.» (Ex. 4, 22 sg.; Eccli. 36, 14; cf. Ier. 31, 9). E «figlio prediletto» (Lc. 20, 13: ἀγαπητός) equivale …
22:3
… Al disotto è rappresentato il sacrificio di Abramo, secondo il testo biblico con i due servi (Gen. 22, 3), l'asino, un ariete attaccato all'albero e le parole in ebraico « ed ecco un ariete » (ibid. 22, 12); al disopra di Abramo, distinto con il nome in greco, è la mano divina che lo …
22:4
Di questo nome proprio non si fa mai menzione nei testi che raccontano la costruzione del Tempio (II Sam. 24, 25; I Par. 21, 26; II Reg. 6; II Par. 3), e del resto la collina del Tempio, la più bassa fra le circostanti, non poté esser vista da lontano come suppone Gen. 22, 4.
22:9
… offrono doni o vittime a Dio; più tardi implica il concetto di mensa («mensa di Jahweh» Mal. 1, 7, 12; Ez. 41, 22). Primo menzionato è quello di Noè, Gen. 8, 20; Abramo erige a. a Sichem, presso Bethel, a Mambre, sul Moria, Gen. 12, 7 sg.; 13, 18; 22, 9; Isacco a Bersabea, Gen. 26, 25; Giacobbe a Bethel, Gen. 28, 18; 35, 14; Mosè in Raphidim, con dodici masšebāth, alle falde del Sinai (Ex. 17, 15; 24, 4). La forma primitiva …
22:11
… Hanno cura degli uomini: salvano Lot (Gen. 19), Isacco (Gen. 22, 11), i tre giovani nella fornace (Dan. 3, 49). Portano a Dio le preghiere degli uomini e ne riportano le grazie (visione della scala di Giacobbe, Gen. 28, 12). Uno di essi, Raffaele, …
22:12
… Al disotto è rappresentato il sacrificio di Abramo, secondo il testo biblico con i due servi (Gen. 22, 3), l'asino, un ariete attaccato all'albero e le parole in ebraico « ed ecco un ariete » (ibid. 22, 12); al disopra di Abramo, distinto con il nome in greco, è la mano divina che lo ferma e le parole pure in ebraico « non portare la tua mano »; (ibid. 22, 13); vicino sono Isacco con …
22:13
… Il suo significato originario secondo la concezione biblica non è l'offerta dei cibi per la divinità, cosa che sarebbe in aperto contrasto con la spiritualità di Jahweh; neppure è la comunità di mensa con Dio, poiché i primi s. biblici (ibid. 4, 3 sg.; 8, 20; 22, 13) sono immolazione totale senza banchetto sacrificale. …
… 22, 3), l'asino, un ariete attaccato all'albero e le parole in ebraico « ed ecco un ariete » (ibid. 22, 12); al disopra di Abramo, distinto con il nome in greco, è la mano divina che lo ferma e le parole pure in ebraico « non portare la tua mano »; (ibid. 22, 13); vicino sono Isacco con il nome in ebraico e l'ara accesa per il sacrificio. …
22:16
… lui e per mezzo di lui: « Iapheth abiti nelle tende di Sem » (Gen. 9, 25 sgg.; cf. Rom. 1, 16; 11, 13-27). Tra i Semiti sceglie la stirpe di Abramo, che sarà « fonte di benedizione per tutte le genti » (Gen. 12, 1-3; cf. 13, 14-17; 17, 1-9; 18, 18 sg.; 22, 16 sgg.) e stringe con essa solenne patto (ibid. 15, 8-21; 17), per la cui realizzazione impegna la sua onnipotenza. …
22:18
… Elisabetta (v. 42), la quale, «ripiena di Spirito Santo» (v. 41), lo ha completato dandone la ragione profonda nel frutto benedetto del ventre suo, nel quale appunto, secondo le promesse messianiche ai Patriarchi, sarebbero state «benedette tutte le genti» (Gen. 22, 18; 26, 4; 28, 14, e Io. 1, 16 e Gal. 3, 8-16). Teologicamente quelle parole sono essenziali: senza di esse il messaggio angelico rimarrebbe incompleto, trascurando la ragione vera del …
… Tutte le profezie messianiche portano questa impronta (veggasi, ad es., Gen. 12, 3; 18, 18; 22, 18; Ps. 2, 8; 21, 26-29; Is. 2, 2; 60, 4 sg.; Ier. 3, 17; Dan. 2, 44; Mal. 1, 15). Nel Nuovo Testamento i testi che affermano il carattere universalista della Chiesa, regno …
22:20
Abramo continuò a mantenere le relazioni con N. anche quando si separò da lui per andare nella terra di Canaan (cf. ibid. 22, 20), e poi volle dare a suo figlio Isacco una sposa, Rebecca, del casato di suo fratello (ibid. 24). Dalla stessa famiglia Giacobbe tolse le sue due spose Lia e Rachele (ibid. 29). …
22:21
Tra Harrān e Ur (v.) dei Caldei i rapporti non dovevano essere solo commerciali, ma anche di affinità etnica; poiché gli abitanti di questi due centri appaiono nell'antichità legati da simili costumi sociali e soprattutto dall'identico culto della luna. Gen. 22, 21 sg. fa discendere dal linguaggio di Nachor, Aram, l'eponimo forse di un gruppo di aramei, e Cased, eponimo dei Caldu, « Caldei ». Tali concordanze presuppongono un'immigrazione di genti …
22:23
… Béthá'él). - Figlio di Nachor e padre di Rebecca (Gen. 22, 23; 24, 24). Quando Eliezer, servo di Abramo, chiese Rebecca per sposa ad Isacco, B. comparisce appena per dare il consenso (Gen. 24, 50). Gli esegeti spiegano con ipotesi varie la parte …
REBECCA. - Figlia di Bathuel, nipote di Nachor (Gen. 22, 23) e sposa di Isacco (cbr. …
22:24
1. M. figlio di Nachor fratello di Abramo (Gen. 22, 24), da cui discende un ramo degli Aramei, che si stanziò tra l'Hermon e i monti di Basan a oriente del Giordano e formò il regno di M. o Maachati. …
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Pubblico dominio.