2. Now Abraham thought that it was not right to disobey God in any thing, but that he was obliged to serve him in every circumstance of life, since all creatures that live enjoy their life by his providence, and the kindness he bestows on them. Accordingly he concealed this command of God, and his own intentions about the slaughter of his son, from his wife, as also from every one of his servants, otherwise he should have been hindered from his obedience to God; and he took Isaac, together with two of his servants, and laying what things were necessary for a sacrifice upon an ass, he went away to the mountain.

Now the two servants went along with him two days; but on the third day, as soon as he saw the mountain, he left those servants that were with him till then in the plain, and, having his son alone with him, he came to the mountain. It was that mountain upon which king David afterwards built the temple. (28) Now they had brought with them every thing necessary for a sacrifice, excepting the animal that was to be offered only.

Now Isaac was twenty-five years old. And as he was building the altar, he asked his father what he was about to offer, since there was no animal there for an oblation : - to which it was answered, "That God would provide himself an oblation, he being able to make a plentiful provision for men out of what they have not, and to deprive others of what they already have, when they put too much trust therein; that therefore, if God pleased to be present and propitious at this sacrifice, he would provide himself an oblation."

3. As soon as the altar was prepared, and Abraham had laid on the wood, and all things were entirely ready, he said to his son, "O son, I poured out a vast number of prayers that I might have thee for my son; when thou wast come into the world, there was nothing that could contribute to thy support for which I was not greatly solicitous, nor any thing wherein I thought myself happier than to see thee grown up to man's estate, and that I might leave thee at my death the successor to my dominion; but since it was by God's will that I became thy father, and it is now his will that I relinquish thee, bear this consecration to God with a generous mind; for I resign thee up to God who has thought fit now to require this testimony of honor to himself, on account of the favors he hath conferred on me, in being to me a supporter and defender.

Accordingly thou, my son, wilt now die, not in any common way of going out of the world, but sent to God, the Father of all men, beforehand, by thy own father, in the nature of a sacrifice. I suppose he thinks thee worthy to get clear of this world neither by disease, neither by war, nor by any other severe way, by which death usually comes upon men, but so that he will receive thy soul with prayers and holy offices of religion, and will place thee near to himself, and thou wilt there be to me a succorer and supporter in my old age; on which account I principally brought thee up, and thou wilt thereby procure me God for my Comforter instead of thyself."

4. Now Isaac was of such a generous disposition as became the son of such a father, and was pleased with this discourse; and said, "That he was not worthy to be born at first, if he should reject the determination of God and of his father, and should not resign himself up readily to both their pleasures; since it would have been unjust if he had not obeyed, even if his father alone had so resolved." So he went immediately to the altar to be sacrificed.

And the deed had been done if God had not opposed it; for he called loudly to Abraham by his name, and forbade him to slay his son; and said, "It was not out of a desire of human blood that he was commanded to slay his son, nor was he willing that he should be taken away from him whom he had made his father, but to try the temper of his mind, whether he would be obedient to such a command.

Since therefore he now was satisfied as to that his alacrity, and the surprising readiness he showed in this his piety, he was delighted in having bestowed such blessings upon him; and that he would not be wanting in all sort of concern about him, and in bestowing other children upon him; and that his son should live to a very great age; that he should live a happy life, and bequeath a large principality to his children, who should be good and legitimate."

He foretold also, that his family should increase into many nations (29) and that those patriarchs should leave behind them an everlasting name; that they should obtain the possession of the land of Canaan, and be envied by all men. When God had said this, he produced to them a ram, which did not appear before, for the sacrifice. So Abraham and Isaac receiving each other unexpectedly, and having obtained the promises of such great blessings, embraced one another; and when they had sacrificed, they returned to Sarah, and lived happily together, God affording them his assistance in all things they desired.

(27) Note, that both here and Hebrews 11:17, Isaac is called Abraham's only begotten son, though he at the same time had another son, Ismael. The Septuagint expresses the true meaning, by rendering the text the beloved son.

(28) Here is a plain error in the copies which say that king David afterwards built the temple on this Mount Moriah, while it was certainly no other than king Solomon who built that temple, as indeed Procopius cites it from Josephus. For it was for certain David, and not Solomon, who built the first altar there, as we learn, 2 Samuel 24:18, etc.; 1 Chronicles 21:22, etc.; and Antiq. B. VII. Ch. 13. Sect. 4.

(29) It seems both here, and in God's parallel blessing to Jacob, Ch. 19. Sect. 1, that Josephus had yet no notion of the hidden meaning of that most important and most eminent promise,

"In thy seed shall all the families of the earth be blessed. He saith not, and of seeds, as of many, but as of one; and to thy seed, which is Christ," Galatians 3:16.

Nor is it any wonder, he being, I think, as yet not a Christian. And had he been a Christian, yet since he was, to be sure, till the latter part of his life, no more than an Ebionite Christian, who, above all the apostles, rejected and despised St. Paul, it would be no great wonder if he did not now follow his interpretation. In the mean time, we have in effect St. Paul's exposition in the Testament of Reuben, Sect. 6, in Authent. Rec. Part I. p. 302, who charges his sons "to worship the seed of Judah, who should die for them in visible and invisible wars; and should be among them an eternal king."

Nor is that observation of a learned foreigner of my acquaintance to be despised, who takes notice, that as seeds, in the plural, must signify posterity, so seed in the singular may signify either posterity, or a single person; and that in this promise of all nations being happy in the seed of Abraham, or Isaac, or Jacob, etc. it is always used in the singular. To which I shall add, that it is sometimes, as it were, paraphrased by the son of Abraham, the son of David, etc., which is capable of no such ambiguity.