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■ 창세기 22장
1. 그 일 후에 하나님이 아브라함을 시험하시려고 그를 부르시되 아브라함아 하시니 그가 가로되 내가 여기 있나이다
And it came to pass after these things , that God did tempt Abraham , and said unto him, Abraham : and he said , Behold, here I am.
2. 여호와께서 가라사대 네 아들 네 사랑하는 독자 이삭을 데리고 모리아 땅으로 가서 내가 네게 지시하는 한 산 거기서 그를 번제로 드리라
And he said , Take now thy son , thine only son Isaac , whom thou lovest , and get thee into the land of Moriah ; and offer him there for a burnt offering upon one of the mountains which I will tell thee of.
3. 아브라함이 아침에 일찍이 일어나 나귀에 안장을 지우고 두 사환과 그 아들 이삭을 데리고 번제에 쓸 나무를 쪼개어 가지고 떠나 하나님의 자기에게 지시하시는 곳으로 가더니
And Abraham rose up early in the morning , and saddled his ass , and took two of his young men with him, and Isaac his son , and clave the wood for the burnt offering , and rose up , and went unto the place of which God had told him.
4. 제 삼일에 아브라함이 눈을 들어 그곳을 멀리 바라본지라
Then on the third day Abraham lifted up his eyes , and saw the place afar off .
5. 이에 아브라함이 사환에게 이르되 너희는 나귀와 함께 여기서 기다리라 내가 아이와 함께 저기 가서 경배하고 너희에게로 돌아오리라 하고
And Abraham said unto his young men , Abide ye here with the ass ; and I and the lad will go yonder and worship , and come again to you.
6. 아브라함이 이에 번제 나무를 취하여 그 아들 이삭에게 지우고 자기는 불과 칼을 손에 들고 두 사람이 동행하더니
And Abraham took the wood of the burnt offering , and laid it upon Isaac his son ; and he took the fire in his hand , and a knife ; and they went both of them together .
7. 이삭이 그 아비 아브라함에게 말하여 가로되 내 아버지여 하니 그가 가로되 내 아들아 내가 여기 있노라 이삭이 가로되 불과 나무는 있거니와 번제할 어린 양은 어디 있나이까
And Isaac spake unto Abraham his father , and said , My father : and he said , Here am I, my son . And he said , Behold the fire and the wood : but where is the lamb for a burnt offering ?
8. 아브라함이 가로되 아들아 번제할 어린 양은 하나님이 자기를 위하여 친히 준비하시리라 하고 두 사람이 함께 나아가서
And Abraham said , My son , God will provide himself a lamb for a burnt offering : so they went both of them together .
9. 하나님이 그에게 지시하신 곳에 이른지라 이에 아브라함이 그곳에 단을 쌓고 나무를 벌여놓고 그 아들 이삭을 결박하여 단 나무 위에 놓고
And they came to the place which God had told him of; and Abraham built an altar there, and laid the wood in order , and bound Isaac his son , and laid him on the altar upon the wood .
10. 손을 내밀어 칼을 잡고 그 아들을 잡으려 하더니
And Abraham stretched forth his hand , and took the knife to slay his son .
11. 여호와의 사자가 하늘에서부터 그를 불러 가라사대 아브라함아 아브라함아 하시는지라 아브라함이 가로되 내가 여기 있나이다 하매
And the angel of the Lord called unto him out of heaven , and said , Abraham , Abraham : and he said , Here am I.
12. 사자가 가라사대 그 아이에게 네 손을 대지 말라 아무 일도 그에게 하지 말라 네가 네 아들 네 독자라도 내게 아끼지 아니하였으니 내가 이제야 네가 하나님을 경외하는 줄을 아노라
And he said , Lay not thine hand upon the lad , neither do thou any thing unto him: for now I know that thou fearest God , seeing thou hast not withheld thy son , thine only son from me.
13. 아브라함이 눈을 들어 살펴본즉 한 수양이 뒤에 있는데 뿔이 수풀에 걸렸는지라 아브라함이 가서 그 수양을 가져다가 아들을 대신하여 번제로 드렸더라
And Abraham lifted up his eyes , and looked , and behold behind him a ram caught in a thicket by his horns : and Abraham went and took the ram , and offered him up for a burnt offering in the stead of his son .
14. 아브라함이 그 땅 이름을 여호와이레라 하였으므로 오늘까지 사람들이 이르기를 여호와의 산에서 준비되리라 하더라
And Abraham called the name of that place Jehovah–jireh : as it is said to this day , In the mount of the Lord it shall be seen .
15. 여호와의 사자가 하늘에서부터 두번째 아브라함을 불러
And the angel of the Lord called unto Abraham out of heaven the second time ,
16. 가라사대 여호와께서 이르시기를 내가 나를 가리켜 맹세하노니 네가 이같이 행하여 네 아들 네 독자를 아끼지 아니하였은즉
And said , By myself have I sworn , saith the Lord , for because thou hast done this thing , and hast not withheld thy son , thine only son:
17. 내가 네게 큰 복을 주고 네 씨로 그게 성하여 하늘의 별과 같고 바닷가의 모래와 같게 하리니 네 씨가 그 대적의 문을 얻으리라
That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven , and as the sand which is upon the sea shore ; and thy seed shall possess the gate of his enemies ;
18. 또 네 씨로 말미암아 천하 만민이 복을 얻으리니 이는 네가 나의 말을 준행하였음이니라 하셨다 하니라
And in thy seed shall all the nations of the earth be blessed ; because thou hast obeyed my voice .
19. 이에 아브라함이 그 사환에게로 돌아와서 함께 떠나 브엘세바에 이르러 거기 거하였더라
So Abraham returned unto his young men , and they rose up and went together to Beer–sheba ; and Abraham dwelt at Beer–sheba .
20. 이일 후에 혹이 아브라함에게 고하여 이르기를 밀가가 그대의 동생 나홀에게 자녀를 낳았다 하였더라
And it came to pass after these things , that it was told Abraham , saying , Behold, Milcah , she hath also born children unto thy brother Nahor ;
21. 그 맏아들은 우스요 우스의 동생은 부스와 아람의 아비 그므엘과
Huz his firstborn , and Buz his brother , and Kemuel the father of Aram ,
22. 게셋과 하소와 빌다스와 이들랍과 브두엘이라
And Chesed , and Hazo , and Pildash , and Jidlaph , and Bethuel .
23. 이 여덟 사람은 아브라함의 동생 나홀의 처 밀가의 소생이며 브두엘은 리브가를 낳았고
And Bethuel begat Rebekah : these eight Milcah did bear to Nahor , Abraham’s brother .
24. 나홀의 첩 르우마라 하는 자도 데바와 가함과 다하스와 마아가를낳았더라
And his concubine , whose name was Reumah , she bare also Tebah , and Gaham , and Thahash , and Maachah .
■ 주석 보기
【창22:1 JFB】창22:1-19. Offering Isaac.
1. God did tempt Abraham—not incite to sin (약1:13), but try, prove—give occasion for the development of his faith (벧전1:7).
and he said, … Here I am—ready at a moment's warning for God's service.
【창22:1 CWC】[FROM THE BIRTH OF ISAAC TO THE DEATH OF SARAH]
1. The Bondwoman and Her Son, 21.
There is little requiring explanation in this chapter, but verses 9-13 should not be passed without a look at 갈4:21-31. Christians are the spiritual seed of Abraham, and those who would supplement faith in Christ by the works of the law are the children of the bondwoman, who have no place with the children of the promise.
God, however, is not unmindful of Hagar and Ishmael, nor of His promise to Abraham concerning the latter. Although the blessing on the nation is not to flow down through them, yet they are not precluded from partaking of it when it comes. Abraham, there can be little doubt, followed the steps of Ishmael with deep interest, although at the moment appearances are not that way. He was probably included in the gifts spoken of at 25:6, while his presence at his father's obsequies (25:9) shows that the bond of affection between them was not broken.
We know little of Ishmael's subsequent life except that gathered f롬25:12-18, but the presumption is that he afterward abandoned the religion of his father, since his descendants preserved no trace of it except the rite of circumcision.
2. Abraham's Hardest Test, 22.
The shock communicated to Abraham by this command may have been qualified by the fact that the sacrifice of human beings, and even one's own children, was not unknown to heathenism; but this could not have explained his patient obedience had it not been for that faith mentioned in 히11:17-19. He knew that God's honor and faithfulness were involved in the preservation or renewal of the life of Isaac, and reposed confidently in that fact. Indeed, there is reason to believe from verse 8 that he foresaw the very means by which God would interpose for his son.
That verse is a beautiful foreshadowing of the substitutionary work of Christ. Transpose the emphasis, and we learn (1) that God is the source or originator of our salvation through Christ -- "God will Himself provide a lamb"; (2) that God had as much necessity for Christ as we, on the supposition that He purposed to redeem us -- "God will provide Himself a lamb"; (3) that God is the provision as well as the provider -- "God will provide Himself," i. e., He is the lamb!
Note two or three other interesting things: (1) that Solomon built the temple to Jehovah on Mt. Moriah (대하3:1), and that the eternal Father afterward sacrificed His only begotten Son in the same place; (2) this circumstance of the sacrifice of the Son of God for the sins of men silences the charge of infidelity that it was barbarous for God to command Abraham to sacrifice Isaac. If it was not barbarous for God to sacrifice Christ, neither was it barbarous that it should have been prefigured in the history of Abraham; (3) Isaac himself becomes a notable type of Christ, especially in the meek and submissive spirit shown throughout, and when we remember that although called a "lad" he was presumably 25 years old at this time (compare here 요10:18).
What new name of God is suggested by this event (14)? This means "Jehovah will see" or "Jehovah will provide." How does God now further confirm His promise and covenant (16)? Note the marginal references to 시105:9, 눅1:73, 히6:13, 14. What additional promise or prediction is now added to the original one (17)? The "gate" of ancient cities being the strongest part of the wall and the most stoutly defended, to possess it was to possess the city itself.
Do not pass this lesson without observing how Abraham showed his faith by his works (Jam에2:21-24). "All our righteousnesses are as filthy rags (사64:6) as a ground of merit before God, but as the fruit of our faith obedience is of great price. Abraham's faith without the works of obedience would have been a lie, while his work without faith would, in this case, have been a sin. The virtue of this act consisted in the fact that he obeyed God."
3. The Cave of Machpelah, 23.
That Sarah should have died not in Beersheba but in Hebron, and that Abraham should have "come" to mourn for her, are facts which the record nowhere explains; but the chapter affords an insight into the customs of the orientals of this period. For "the children of Heth" compa계10:15, etc. It will be seen by verse 10 that these people were the Hittites whom Joshua
(1:4) mentions as occupying a great territory in that day, of whom the Egyptian and Assyrian monuments speak as a cultured and powerful nation of antiquity, although until recently critics were disposed to say that they never existed because secular history had lost sight of them.
Let it not be supposed, however, that the courteous formality of this occasion meant that Ephron intended to give Abraham the field for nothing. It was the oriental way of raising the price, so that in the end Abraham paid many times its value. Four hundred shekels of silver were equal to about $240 of our money, the value of which at that time would be five or ten times as much.
【창22:1 MHCC】We never are secure from trials In Hebrew, to tempt, and to try, or to prove, are expressed by the same word. Every trial is indeed a temptation, and tends to show the dispositions of the heart, whether holy or unholy. But God proved Abraham, not to draw him to sin, as Satan tempts. Strong faith is often exercised with strong trials, and put upon hard services. The command to offer up his son, is given in such language as makes the trial more grievous; every word here is a sword. Observe, 1. The person to be offered: Take thy son; not thy bullocks and thy lambs. How willingly would Abraham have parted with them all to redeem Isaac! Thy son; not thy servant. Thine only son; thine only son by Sarah. Take Isaac, that son whom thou lovest. 2. The place: three days' journey off; so that Abraham might have time to consider, and might deliberately obey. 3. The manner: Offer him for a burnt-offering; not only kill his son, his Isaac, but kill him as a sacrifice; kill him with all that solemn pomp and ceremony, with which he used to offer his burnt-offerings.
【창22:2 JFB】2. Take now thy son, &c.—Every circumstance mentioned was calculated to give a deeper stab to the parental bosom. To lose his only son, and by an act of his own hand, too!—what a host of conflicting feelings must the order have raised! But he heard and obeyed without a murmur (갈1:16; Lu 14:26).
【창22:3 JFB】3. Abraham rose … early, &c.—That there might be no appearance of delay or reluctance on his part, he made every preparation for the sacrifice before setting out—the materials, the knife, and the servants to convey them. From Beer-sheba to Moriah, a journey of two days, he had the painful secret pent up in his bosom. So distant a place must have been chosen for some important reason. It is generally thought that this was one the hills of Jerusalem, on which the Great Sacrifice was afterwards offered.
【창22:3 MHCC】Never was any gold tried in so hot a fire. Who but Abraham would not have argued with God? Such would have been the thought of a weak heart; but Abraham knew that he had to do with a God, even Jehovah. Faith had taught him not to argue, but to obey. He is sure that what God commands is good; that what he promises cannot be broken. In matters of God, whoever consults with flesh and blood, will never offer up his Isaac to God. The good patriarch rises early, and begins his sad journey. And now he travels three days, and Isaac still is in his sight! Misery is made worse when long continued. The expression, We will come again to you, shows that Abraham expected that Isaac, being raised from the dead, would return with him. It was a very affecting question that Isaac asked him, as they were going together: “My father,” said Isaac; it was a melting word, which, one would think, should strike deeper in the heart of Abraham, than his knife could in the heart of Isaac. Yet he waits for his son's question. Then Abraham, where he meant not, prophesies: “My son, God will provide a lamb for a burnt-offering.” The Holy Spirit, by his mouth, seems to predict the Lamb of God, which he has provided, and which taketh away the sin of the world. Abraham lays the wood in order for his Isaac's funeral pile, and now tells him the amazing news: Isaac, thou art the lamb which God has provided! Abraham, no doubt, comforting him with the same hopes with which he himself by faith was comforted. Yet it is necessary that the sacrifice be bound. The great Sacrifice, which, in the fulness of time, was to be offered up, must be bound, and so must Isaac. This being done, Abraham takes the knife, and stretches out his hand to give the fatal blow. Here is an act of faith and obedience, which deserves to be a spectacle to God, angels, and men. God, by his providence, calls us to part with an Isaac sometimes, and we must do it with cheerful submission to his holy will, 삼상3:18.
【창22:4 JFB】4. on the third day Abraham lifted up his eyes, &c.—Leaving the servants at the foot [창22:5], the father and son ascended the hill, the one bearing the knife, and the other the wood for consuming the sacrifice [창22:6]. But there was no victim; and to the question so naturally put by Isaac [창22:7], Abraham contented himself by replying, "My son, God will provide himself a lamb for a burnt offering." It has been supposed that the design of this extraordinary transaction was to show him, by action instead of words, the way in which all the families of the earth should be blessed; and that in his answer to Isaac, he anticipated some substitution. It is more likely that his words were spoken evasively to his son in ignorance of the issue, yet in unbounded confidence that that son, though sacrificed, would, in some miraculous way, be restored (히11:19).
【창22:9 JFB】9. Abraham built an altar, &c.—Had not the patriarch been sustained by the full consciousness of acting in obedience to God's will, the effort would have been too great for human endurance; and had not Isaac, then upwards of twenty years of age displayed equal faith in submitting, this great trial could not have gone through.
【창22:11 JFB】11, 12. the angel … called, &c.—The sacrifice was virtually offered—the intention, the purpose to do it, was shown in all sincerity and fulness. The Omniscient witness likewise declared His acceptance in the highest terms of approval; and the apostle speaks of it as actually made (히11:17; 약2:21).
【창22:11 MHCC】It was not God's intention that Isaac should actually be sacrificed, yet nobler blood than that of animals, in due time, was to be shed for sin, even the blood of the only begotten Son of God. But in the mean while God would not in any case have human sacrifices used, another sacrifice is provided. Reference must be had to the promised Messiah, the blessed Seed. Christ was sacrificed in our stead, as this ram instead of Isaac, and his death was our discharge. And observe, that the temple, the place of sacrifice, was afterwards built upon this same mount Moriah; and Calvary, where Christ was crucified, was near. A new name was given to that place, for the encouragement of all believers, to the end of the world, cheerfully to trust in God, and obey him. Jehovah-jireh, the Lord will provide; probably alluding to what Abraham had said, God will provide himself a lamb. The Lord will always have his eye upon his people, in their straits and distresses, that he may give them seasonable help.
【창22:13 JFB】13-19. Abraham lifted up his eyes … and behold … a ram, &c.—No method was more admirably calculated to give the patriarch a distinct idea of the purpose of grace than this scenic representation: and hence our Lord's allusion to it (요8:56).
【창22:15 MHCC】There are high declarations of God's favour to Abraham in this confirmation of the covenant with him, exceeding any he had yet been blessed with. Those that are willing to part with any thing for God, shall have it made up to them with unspeakable advantage. The promise, ver. #(18), doubtless points at the Messiah, and the grace of the gospel. Hereby we know the loving-kindness of God our Saviour towards sinful man, in that he hath not withheld his Son, his only Son, from us. Hereby we perceive the love of Christ, in that he gave himself a sacrifice for our sins. Yet he lives, and calls to sinners to come to him, and partake of his blood-bought salvation. He calls to his redeemed people to rejoice in him, and to glorify him. What then shall we render for all his benefits? Let his love constrain us to live not to ourselves, but to Him who died for us, and rose again. Admiring and adoring His grace, let us devote our all to his service, who laid down his life for our salvation. Whatever is dearest to us upon earth is our Isaac. And the only way for us to find comfort in an earthly thing, is to give it by faith into the hands of God. Yet remember that Abraham was not justified by his readiness to obey, but by the infinitely more noble obedience of Jesus Christ; his faith receiving this, relying on this, rejoicing in this, disposed and made him able for such wonderful self-denial and duty. (창22:20-24)
【창22:20 MHCC】This chapter ends with some account of Nahor's family, who had settled at Haran. This seems to be given for the connexion which it had with the church of God. From thence Isaac and Jacob took wives; and before the account of those events this list is recorded. It shows that though Abraham saw his own family highly honoured with privileges, admitted into covenant, and blessed with the assurance of the promise, yet he did not look with disdain upon his relations, but was glad to hear of the increase and welfare of their families.
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