[331]. In the Rabbinic tradition, the type of Christ comes out more distinctly than in Genesis, for here we see Isaac not merely offered by his father, but also giving himself as a free-will offering, immaculate without in his body, and within in his soul.
[332]. Might not these words be spoken mystically of Christ?
[333]. And these prophetic. Abraham means that God must take care of him in his old age. But they may also be taken by us thus, God must take thy place as the victim.
[334]. Here again—it may be fanciful—but I cannot help thinking we have the type continued of Christ’s presence perpetuated in the Church, in the Tabernacle in which the Host is reserved, that all passing by may look thereupon and worship, and “Remember Me” in the adorable Sacrament. With a vast amount of utterly unfounded fable, the Rabbinic traditions may, and probably do, contain much truth.
[335]. “If I go not away, the Comforter will not come unto you; but if I depart, I will send Him unto you.” (John xvi. 7.)
[336]. This is one instance out of several in which the honourable and generous conduct of a Gentile is distorted by Rabbinical tradition; the later Rabbis being unwilling to give any but their own nation credit for liberal and just dealing. It may have been observed in the account of Abimelech, how the frank exchange of promises between Abraham and the Philistine prince was regarded by them as sinful.
[337]. Joshua i. 21.
[338]. 2 Sam. v. 6; 1 Chron. xi. 4.
[339]. 2 Sam. v. 8.
[340]. 2 Sam. xxiv. 24; 1 Chron. xxi. 24. This is, however, in direct contravention of the account in the fifth chapter of the 2nd Samuel.