Genesis 26:5

Gen 26:5 Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.

Ver. 5. Because that Abraham.] His obedience was universal to all the wills of God; and is here alleged, not as the meritorious cause, but as an antecedent, of the blessing. Our good works do truly please God in Christ, and move him, after a sort, to do us good; yet not as merits, but as certain effects of Christ’s merits alone, and such as of his merit. {a}

{a} Rulloc., De Vocatione, p. 25.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Gen 26:5. My voice, my charge, my commandments — This variety of expression seems to be designed to show the universality and exactness of Abraham’s obedience, that he readily complied with every intimation of the divine will. He obeyed the original laws of nature, the revealed laws of divine worship, particularly that of circumcision, and all the extraordinary precepts God gave him, as that of quitting his country, and that (which some think is more especially referred to) respecting the offering up of his son, which Isaac himself had reason enough to remember. Those only shall have the benefit of God’s covenant with their parents that tread in the steps of their obedience. It must be observed, however, as the covenant made with Abraham, and God’s promises to him, were made by God of his mere grace and mercy, so the blessings promised and conferred were so very great, that it is idle to imagine they could be merited by so mean a compensation as Abraham’s obedience which obedience was a debt that he would have owed to God, if there had been neither covenant nor promise made by God, and which was the effect of God’s grace to and in him.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Hebrew, my keeping.

He commendeth Abraham’s obedience, because Isaac should be the more ready to follow the like: for as God made this promise of his free mercy, so doth the confirmation thereof proceed of the same fountain.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 5. Abraham obeyed my voice] מימרי meimeri, my WORD. See Ge 15:1.

My charge] משמרתי misitmarti, from שמר shamar, he kept, observed, &c., the ordinances or appointments of God. These were always of two kinds: 1. Such as tended to promote moral improvement, the increase of piety, the improvement of the age, &c. And 2. Such as were typical of the promised seed, and the salvation which was to come by him. For commandments, statutes, &c., the reader is particularly desired to refer to Le 16:15, &c., where these things are all explained in the alphabetical order of the Hebrew words.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

5. Because that Abraham obeyed my voice. Moses does not mean that Abraham’s obedience was the reason why the promise of God was confirmed and ratified to him; but from what has been said before, (Genesis 22:18,) where we have a similar expression, we learn, that what God freely bestows upon the faithful is sometimes, beyond their desert, ascribed to themselves; that they, knowing their intention to be approved by the Lord, may the more ardently addict and devote themselves entirely to his service: so he now commends the obedience of Abraham, in order that Isaac may be stimulated to an imitation of his example. And although laws, statutes, rites, precepts, and ceremonies, had not yet been written, Moses used these terms, that he might the more clearly show how sedulously Abraham regulated his life according to the will of God alone — how carefully he abstained from all the impurities of the heathen — and how exactly he pursued the straight course of holiness, without turning aside to the right hand or to the left: for the Lord often honors his own law with these titles for the sake of restraining our excesses; as if he should say that it wanted nothing to constitute it a perfect rule, but embraced everything pertaining to absolute holiness. The meaning therefore is, that Abraham, having formed his life in entire accordance with the will of God, walked in his pure service.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

5. because that, &c.] The blessing of Isaac is here treated as the reward of the obedience of Abraham; the emphasis is laid on the unity and continuity of the Chosen Family.

my charge … my laws] A strange redundancy of expression, reminding us of the style of Deut. The four words “charge,” “commandments,” “statutes,” “laws,” correspond to the more simple phrase “the way of the Lord” in Gen_18:19. The observance of legal enactments, ascribed to Abraham, is, strictly speaking, an anachronism. Cf. Deu_11:1, “Therefore thou shall love the Lord thy God, and keep his charge, and his statutes, and his judgements, and his commandments, alway”; 1Ki_2:3.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Because that Abraham obeyed my voice,.... In all things, and particularly in offering up his son at his command:

and kept my charge; whatever was given him in charge to observe; this, as Aben Ezra thinks, is the general, of which the particulars follow:

my commandments, my statutes, and my laws; whether moral, ceremonial, or civil and judicial; all and everyone which God enjoined him, he was careful to observe. Here seems to be something wanting, for the words are not to be joined with the preceding, as if Abraham's obedience was the cause of the above promises made to Isaac, or to himself: but this is mentioned rather as an example to Isaac, and to stir him up to do the like, as if it was said, because or seeing that Abraham thy father did so and so, do thou likewise.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Ceremonies of religion, observed under the law of nature. (Menochius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Here was a covenant made between God and Abraham; and as, if Abraham had broken the condition of walking before God required on his part, God had been discharged from the promise made on his part; so contrarily, because Abraham performed his condition, God engageth himself to perform his promise to him, and to his seed. But as that promise and covenant was made by God of mere grace, as is evident and confessed; so the mercies promised and performed to him and his are so great and vast, that it is an idle thing to think they could be merited by so mean a compensation as Abraham’s obedience, which was a debt that he owed to God, had there been no such covenant or promise made by God, and which also was an effect of God’s graces to him and in him.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

5. Voice… charge… commandments… statutes… laws — A comprehensive summary of all the various revelations of the divine will. God’s voice denotes more particularly the spoken revelations; his charge the special trusts of promise he had given Abraham to guard; his commandments the occasional precepts given from time to time; his statutes the more permanent prescriptions of his will; his laws the everlasting and unchangeable expressions of his righteousness. Already had God spoken “at sundry times and in divers manners,” (Heb_1:1,) and we note that the son is blessed because of his father’s obedience.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Because that Abraham obeyed (literally, hearkened to) my voice (a general description of the patriarch"s obedience, which the next clause further particularizes), and kept my charge, custodierit custodiam (Calvin); observed my observances (Kalisch); the charge being that which is intended to be keptmy commandments, i.e. particular injunctions, specific enactments, express or occasional orders (cf. 2Ch_35:16) my statutes, or permanent ordinances, such as the Passover; literally, that which is graven on tables or monuments (compare Exo_12:14) and my laws which refer to the great doctrines of moral obligation. The three terms express the contents of the Divine observances which Abraham observed.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Abraham obeyed my voice - Do thou do so too, and the promise shall be sure to thee. A great variety of words is here used to express the Divine Will to which Abraham was obedient, my voice, my charge, my commandments, my statutes, and my laws - Which may intimate, that Abraham's obedience was universal; he obeyed the original laws of nature, the revealed laws of divine worship, particularly that of circumcision, and all the extraordinary precepts God gave him, as that of quitting his country, and that (which some think is more especially referred to) the offering up of his son, which Isaac himself had reason enough to remember. Those only shall have the benefit of God's covenant with their parents, that tread the steps of their obedience.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

שמע אברהם בקלי ABRAHAM HEARKENED TO MY VOICE when I put him to the test.

וישמר משמרתי AND KEPT MY CHARGE — This refers to precautionary measures which are intended to make us avoid the infringement of Biblical prohibitions: such are the Rabbinical inhibition of marriage between relatives in the second degree and the Rabbinical regulations regarding not doing certain acts on the Sabbath (cf. Yevamot 21a).

מצותי MY COMMANDMENTS — those matters which, had they not been written in the Torah, we would nevertheless hold that they are fitting matters to be the subject of a commandment, such as robbery and murder (cf. Yoma 67b).

חקותי MY ORDINANCES — matters which our evil inclination and the heathen nations argue against the necessity of prohibiting, such as the eating of swine’s flesh and the wearing of garments made of a mixture of wool and linen — things for which there are no apparent reasons but which are the King’s decrees and enactments imposed on His subjects (Yoma 67b).

ותורתי AND MY LAWS — The plural serves to include with the written Law also the Oral Law which prescribes commands that are an ancient institution given by God to Moses from Sinai (cf. Genesis Rabbah 64:4).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

AND HE KEPT MY CHARGE. Rashi comments: “As a reward that Abraham hearkened to My voice when I tested him. And he kept My charge — these are the precautionary decrees instituted by the Sages, which are intended to make us avoid the violation of Biblical laws, such as Second Degrees of forbidden marriages and certain prohibited acts on the Sabbath. My commandments — these are precepts which, had they not been written in the Torah, were requisite to have been written, such as robbery and murder. My statutes — these are matters against which the evil inclination and the heathen nations argue, such as the prohibitions against eating the swine and the wearing of garments woven of wool and linen, there being no apparent rationale for them except that they are decrees of the King imposed on His subjects. And My laws — the plural is intended to include, [besides the Written Law], the Oral Law as well as those rules given to Moses from Sinai.” [Thus far the words of Rashi.]Now if so, all this interpretation is posited on the opinion that Abraham fulfilled and observed the Torah before it was given on Sinai. This is indeed what the Sages of the Midrash said in connection with the verse, And Joseph gave them ‘agaloth’ (wagons), 45:21. The word agaloth (wagons) may also mean “heifers,” thus suggesting that as a mark of identification to his father, Joseph gave his brothers a reference to the law of the Heifer (Deuteronomy 21:6) which he studied with his father just before he became separated from him. The Midrash referred to is in Bereshith Rabbah 95:2. thereby indicating to his father that when he left him they were studying the section dealing with Eglah Arufah. Thus Joseph occupied himself with Torah just as his fathers did. Though the Torah had not yet been given, it is still written of Abraham, And he kept My charge, My commandments, My statutes, and My laws. There the Sages also said that Abraham observed the details of the Torah, which he taught to his children, etc., etc. (Above, 18:19.) Bereshith Rabbah, ibid.The question presents itself: If it be the case [that the laws of the Torah were observed by our ancestors before the Torah was given on Sinai], how did Jacob erect a pillar and marry two sisters in their lifetime, and, in the opinion of our Rabbis, four sisters. Also, Amram [Moses’ father] married his aunt, and Moses our teacher erected twelve pillars., 24:4. How then was it possible that they should be permissive in matters of Torah which Abraham their ancestor had prohibited on himself, and for which G-d appointed him reward, when he [Abraham] was wont to command his children and his household after him to walk in His ways? In the case of Jacob the Sages taught that he observed the Sabbath and established borders for Sabbath distances. In this matter of the Sabbath it is possible though that Jacob observed it because it is equal in importance to the entire Torah since it testifies to the act of Creation.Perhaps then we should say that My charge refers to the Second Degree of marriages which were forbidden to the Sons of Noah;, Note 222, and Seder Vayishlach, Note 148. My commandments applies to robbery and murder; My statutes refers to the laws against eating a limb torn off from a live animal, as well as breeding mixed kinds of cattle or grafting together different species of trees; and My laws refer to civil statutes and the prohibitions against idol worship. The Sons of Noah were commanded concerning all of these matters, and Abraham observed and fulfilled the Will of his Creator, observing even the details and the strictures of their commandments, even as the Sages mentioned: “The tractate of idolatry of our father Abraham contained four hundred chapters.” They further expounded [on the verse referring to Isaac, which says], And he found in that year a hundredfold, that he measured the produce for the purpose of tithing, since the patriarchs were the generous ones of the peoples, giving tithes to the poor or the priests of G-d, such as Shem and Eber and their disciples, just as it is said, And he was a priest of the most high G-d. Now it appears to me from a study of the opinions of our Rabbis that Abraham our father learned the entire Torah by Ruach Hakodesh and occupied himself with its study and the reason for its commandments and its secrets, and he observed it in its entirety as “one who is not commanded but nevertheless observes it.” ) The reason for it, as explained in Tosafoth, is that he who is commanded to do a certain mitzvah (commandment) is under tension lest he might not properly fulfill it, while he who is not commanded therein has no responsibility in the matter and may leave it at his will. Consequently, his reward is less. Furthermore, his observance of the Torah applied only in the Land of Israel, whereas Jacob married two sisters only when outside the Land, and similarly with Amram who married his aunt. For the Commandments are the ordinance of the G-d of the land, even though we have been charged with personal duties in all places. Our Rabbis have already alluded to this secret, and I will yet call your attention to it with the help of G-d. And the matter of the erection of the pillar [by Jacob and Moses referred to above] was a commandment that was innovated at a certain time, as the Sages expounded from the verse, “Neither shalt thou set up a pillar which the Eternal thy G-d hateth, He hated it although it was pleasing to Him in the days of the ancestors.”, Sifre. The reason for the change being that the Canaanites afterward had made it an ordinance of idol worship. And with respect to Joseph concerning whom the Sages expounded that he observed the Sabbath even in Egypt, it was because it is equal in importance to all the commandments, constituting, as it does, a testimony to Creatio ex nihilo. (new), thus implying that G-d created a new world out of an absolute void. Therefore Joseph would do so in order to teach his children faith in the Creation of the world, to remove from their hearts the false doctrine of idolatry and the opinion of the Egyptians. This then is the intent [of the Sages when speaking of the patriarchs and their children observing the Torah].In accordance with the literal meaning of Scripture, you may say that My charge means faith in the Deity, implying that Abraham believed in the unique Divine Name and kept vigilant guard over it in his heart, differing thereby with the worshippers of idols, and calling by the name of the Eternal to bring many to His worship. My commandments refers to all that G-d commanded Abraham: Go out of thy land, the bringing of his son as a burnt-offering, and the expulsion of the maid-servant and her son., 21:12. My statutes refers to walking in the paths of G-d by being gracious and merciful, doing righteousness and judgment, and commanding his children and his household concerning them. And My Laws refers to the circumcision of Abraham himself and his sons and his servants, as well as all Commandments of the Sons of Noah, Note 222, and Seder Vayishlach, Note 148. which constitute their Law.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.

עקב אשר שמע אברהם, the reason why I have given him the land is because he heeded my voice even to the extent of offering his only son as a burnt-offering.

משמרתי, מצותי, חוקותי, ותורותי, G’d included all the commandments, hinting that all the commandments, i.e. chukotai, contain elements of which the rationale has been revealed and some which have not. Even the seven Noachide laws, applicable universally, contain elements the reason for which has not ever been revealed to the people but whose rationale is familiar only to the wisest scholars. Examples of such commandments are: the prohibition of grafting or crossbreeding, eating (amputated) limbs of a living animal אבר מן החי. To describe such laws, the Torah here mentions the word חוקותי, “My statutes,” whereas the description מצותי refers to commandments which the human mind understands or even applauds. It matters not that these commandments be performed by different parts of the body, i.e. the mouth, the hands, or merely the heart. Similarly, it matters not whether they are positive commandments, requiring action, or negative commandments requiring self-restraint. Some commentators (compare Torah Shleymah 25) claim that Avraham was only 3 years old when he recognised the existence of G’d and began to worship him, so that the numerical value of the letters in the word עקב=172 would comprise the number of years which Avraham carried out G’d’s commandments. Other commentators place the time when Avraham became convinced of monotheism as the only religion as being when he had completed his fortieth year. (Bereshit Rabbah 30,8) This appears to be more probable. Our sages claim that Avraham observed all the commandments spelled out in the written and the oral Torah including such rabbinic ordinances as Eyruv Tavshilim (Yuma 28). They base this on the word משמרתי, seeing this word refers generally to the type of “security fence” סיג, introduced by the Rabbis to safeguard us against violating Biblical injunctions. What the rabbis meant therefore was that Avraham invented such safeguards for himself in order not to violate the basic prohibitions.

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.