Genesis Chapter 22 verse 1 Holy Bible

Pulpit Commentary

Pulpit CommentaryVerse 1. - And it cams to pass - the alleged mythical character of the present narrative (De Wette, Bohlen) is discredited not more by express Scripture statement (Hebrews 11:17-19) than by its own inherent difficulties - after - how long after may be conjectured from the circumstance that Isaac was now a grown lad, capable of undertaking a three days journey of upwards of sixty miles - these things (literally, words, of benediction, promise, trial that had gone before - that God - literally, the Elohim, i.e. neither Satan, as in 1 Chronicles 21:1, compared with 2 Samuel 24:1 (Schelling, Stanley), nor Abraham himself, in the sense that a subjective impulse on the part of the patriarch supplied the formal basis of the subsequent transaction (Kurtz, Oehler); but the El-Olam of Genesis 21:32, the term Elohim being employed by the historian not because Vers. 1-13 are Elohistic (Tuch, Bleek, Davidson,) - a hypothesis inconsistent with the internal unity of the chapter, "which is joined together like cast-iron" (Oehler), and in particular with the use of Moriah in Ver. 2 (Hengstenberg), - but to indicate the true origin of the after-mentioned trial, which proceeded neither from Satanic instigation nor from subjective impulse, but from God (Keil) - did tempt - not solicit to sin (James 1:13), but test or prove (Exodus 16:4; Deuteronomy 8:2; Deuteronomy 13:3; 2 Chronicles 32:31; Psalm 26:2) - Abraham, and said unto him, - in a dream-vision of the night (Eichhorn, Lunge), but certainly in an audible voice which previous experience enabled him to recognize - Abraham: and he said, Behold, here I am. "These brief introductions of the conversation express the great tension and application of the human mind in those moments in a striking way, and serve at the same time to prepare us for the importance of the conversation" (Lange).

Ellicott's Commentary

Ellicott's Commentary for English ReadersXXII.THE OFFERING OF ISAAC ON MOUNT MORIAH.(1) God did tempt Abraham.--Heb., proved him, put his faith and obedience to the proof. For twenty-five years the patriarch had wandered in Palestine, and seen the fulfilment of the promise perpetually deferred, and yet his faith failed not. At length the long wished for heir is born, and, excepting the grievous pain of parting with Ishmael, all went well with him, and seemed to presage a calm and happy old age. He was at peace with his neighbours, had quiet possession of ample pasture for his cattle, knew that Ishmael was prosperous, and saw Isaac fast approaching man's estate (Genesis 22:12). In the midst, nevertheless, of this tranquil evening of his days came the severest trial of all; for he was commanded to slay his son. The trial was twofold. For, first, human sacrifice was abhorrent to the nature of Jehovah, and Abraham's clear duty would be to prove the command. Could such a deed really be enjoined upon him by God? Now no subjective proof would be sufficient. In after times many an Israelite was moved by deep religious fanaticism to give his firstborn in the hope of appeasing the anger of God at his sin (Micah 6:7); but instead of peace it brought only a deeper condemnation upon his soul. Had Abraham been moved only by an internal and subjective impulse, his conduct would have deserved and met with similar condemnation But when, upon examination, he became convinced that the command came from outside himself, and from the same God with whom on former occasions he had so often held converse, then the antecedents of his own life required of him obedience. But even when satisfied of this, there was, secondly, the trial of his faith. A command which he had tested, not only subjectively by prayer, but objectively by comparison with the manner of previous revelations, bade him with his own hand destroy the son in whom "his seed was to be called." His love for his child, his previous faith in the promise, the religious value and worth of Isaac as the appointed means for the blessing of all mankind--this, and more besides, stood arrayed against the command. But Abraham, in spite of all, obeyed, and in proportion to the greatness of the trial was the greatness of the reward. Up to this time his faith had been proved by patience and endurance, but now he was bidden himself to destroy the fruit of so many years of patient waiting (Hebrews 11:17-19), and, assured that the command came from God, he wavered not. Thus by trial was his own faith made perfect, and for Isaac too there was blessing. Meekly, as befitted the type of Christ, he submitted to his father's will, and the life restored to him was henceforth dedicated to God. But there was a higher purpose in the command than the spiritual good of these 'two saints. The sacrifice had for its object the instruction of the whole Church of God. If the act had possessed no typical value, it would have been difficult for us to reconcile to our consciences a command which might have seemed, indirectly at least, to have authorised human sacrifices. But there was in it the setting forth of the mystery of the Father giving the Son to die for the sins of the world; and therein lies both the value and the justification of Abraham's conduct and of the Divine command.