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Genesis 22:1
Verse
Context
The Offering of Isaac
1Some time later God tested Abraham and said to him, “Abraham!” “Here I am,” he answered.
Sermons
Alan Redpath
J. Vernon McGee
Zac Poonen
William Carrol
C.H. Spurgeon
William MacDonald
Derek MeltonSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
God did tempt Abraham - The original here is very emphatic: והאלהים נסה את אברהם vehaelohim nissah eth Abraham, "And the Elohim he tried this Abraham;" God brought him into such circumstances as exercised and discovered his faith, love, and obedience. Though the word tempt, from tento, signifies no more than to prove or try, yet as it is now generally used to imply a solicitation to evil, in which way God never tempts any man, it would be well to avoid it here. The Septuagint used the word επειρασε, which signifies tried, pierced through; and Symmachus translates the Hebrew נסה nissah by εδοξαζεν, God glorified Abraham, or rendered him illustrious, supposing the word to be the same with נס nas, which signifies to glister with light, whence נס nes, an ensign or banner displayed. Thus then, according to him, the words should be understood: "God put great honor on Abraham by giving him this opportunity of showing to all successive ages the nature and efficacy of an unshaken faith in the power, goodness, and truth of God." The Targum of Jonathan ben Uzziel paraphrases the place thus: "And it happened that Isaac and Ishmael contended, and Ishmael said, I ought to be my father's heir, because I am his first-born; but Isaac said, It is more proper that I should be my father's heir, because I am the son of Sarah his wife, and thou art only the son of Hagar, my mother's slave. Then Ishmael answered, I am more righteous than thou, because I was circumcised when I was thirteen years of age, and if I had chosen, I could have prevented my circumcision; but thou wert circumcised when thou wert but eight days old, and if thou hadst had knowledge, thou wouldst probably not have suffered thyself to be circumcised. Then Isaac answered and said, Behold, I am now thirty-six years old, and if the holy and blessed God should require all my members, I would freely surrender them. These words were immediately heard before the Lord of the universe, and מימרא דיי meimera daiya, the Word of the Lord, did try Abraham." I wish once for all to remark, though the subject has been referred to before, that the Chaldee term מימרא meimera, which we translate word, is taken personally in some hundreds of places in the Targums. When the author, Jonathan, speaks of the Divine Being as doing or saying any thing, he generally represents him as performing the whole by his meimera, which he appears to consider, not as a speech or word spoken, but as a person quite distinct from the Most High. St. John uses the word λογος in precisely the same sense with the Targumists, Joh 1:1 (note); see the notes there, and see before on Gen 21:22 (note), and Gen 15:1 (note).
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Offering Up of Isaac. - For many years had Abraham waited to be fulfilled. At length the Lord had given him the desired heir of his body by his wife Sarah, and directed him to send away the son of the maid. And now that this son had grown into a young man, the word of God came to Abraham to offer up this very son, who had been given to him as the heir of the promise, for a burnt-offering, upon one of the mountains which should be shown him. This word did not come from his own heart, - was not a thought suggested by the sight of the human sacrifices of the Canaanites, that he would offer a similar sacrifice to his God; nor did it originate with the tempter to evil. The word came from Ha-Elohim, the personal, true God, who tried him (נסּה), i.e., demanded the sacrifice of the only, beloved son, as a proof and attestation of his faith. The issue shows, that God did not desire the sacrifice of Isaac by slaying and burning him upon the altar, but his complete surrender, and a willingness to offer him up to God even by death. Nevertheless the divine command was given in such a form, that Abraham could not understand it in any other way than as requiring an outward burnt-offering, because there was no other way in which Abraham could accomplish the complete surrender of Isaac, than by an actual preparation for really offering the desired sacrifice. This constituted the trial, which necessarily produced a severe internal conflict in his mind. Ratio humana simpliciter concluderet aut mentiri promissionem aut mandatum non esse Dei sed Diaboli; est enim contradictio manifesta. Si enim debet occidi Isaac, irrita est promissio; sin rata est promissio, impossibile est hoc esse Dei mandatum (Luther). But Abraham brought his reason into captivity to the obedience of faith. He did not question the truth of the word of God, which had been addressed to him in a mode that was to his mind perfectly infallible (not in a vision of the night, however, of which there is not a syllable in the text), but he stood firm in his faith, "accounting that god was able to raise him up, even from the dead" Heb 11:19). Without taking counsel with flesh and blood, Abraham started early in the morning (Gen 22:3, Gen 22:4), with his son Isaac and two servants, to obey the divine command; and on the third day (for the distance from Beersheba to Jerusalem is about 20 1/2 hours; Rob. Pal. iii. App. 66, 67) he saw in the distance the place mentioned by God, the land of Moriah, i.e., the mountainous country round about Jerusalem. The name מריּה, composed of the Hophal partic. of ראה and the divine name יה, an abbreviation of יהוה (lit., "the shown of Jehovah," equivalent to the manifestation of Jehovah), is no doubt used proleptically in Gen 22:2, and given to the mountain upon which the sacrifice was to be made, with direct reference to this event and the appearance of Jehovah to Abraham there. This is confirmed by Gen 22:14, where the name is connected with the event, and explained in the fuller expression Jehovah-jireh. On the ground of this passage the mountain upon which Solomon built the temple is called המּריּה with reference to the appearance of the angel of the Lord to David on that mountain at the threshing-floor of Araunah (Sa2 24:16-17), the old name being revived by this appearance.
John Gill Bible Commentary
And it came to pass after these things,.... Recorded in the preceding chapter: according to the Talmudists (b), the following affair was transacted quickly after the weaning of Isaac, when he was about five years old, which is the opinion of some, as Aben Ezra on Gen 22:4; makes mention of; but that is an age when it can hardly be thought he should be able to carry such a load of wood as was sufficient to make a fire to consume a burnt offering, Gen 22:6; the age of thirteen, which he fixes upon, is more likely: Josephus (c) says, that Isaac was twenty five years of age; and in this year of his age Bishop Usher (d) places this transaction, twenty years after the weaning of him, in A. M. 2133, and before Christ 1871; and near to this is the computation of a Jewish chronologer (e), who makes Isaac to be at this time twenty six years of age; but some make him much older: according to the Targum of Jonathan, he was at this time thirty six years old; and it is the more generally received opinion of the Jewish writers (f) that he was and with whom the Arabic writers (g) agree: so that this affair, after related, was thirty years after the weaning of Isaac and the expulsion of Ishmael, supposing Isaac to be then five years old. But, however this be, what came to pass was after many promises of a son had been given him, and those fulfilled; and after many blessings had been bestowed upon him; and when he seemed to be well settled in the land of the Philistines, having entered into an alliance with the king of the country; his family in peace, and his son Isaac, the son of the promise, grown up and a hopeful youth; the first appearance of which seemed to threaten the destruction of all his comforts, hopes, and expectations; and it was so: that God did tempt Abraham; not to sin, as Satan does, for God tempts no man, nor can he be tempted in this sense; and, had Abraham slain his son, it would have been no sin in him, it being by the order of God, who is the Lord of life, and the sovereign disposer of it; but he tempted him, that is, he tried him, to prove him, and to know his faith in him, his fear of him, his love to him, and cheerful obedience to his commands; not in order to know these himself, which he was not ignorant of, but to make them known to others, and that Abraham's faith might be strengthened yet more and more, as in the issue it was. The Jewish writers (h) observe, that Abraham was tempted ten times, and that this was the tenth and last temptation: and said unto him, Abraham: calling him by his name he well knew, and by that name he had given him, to signify that he should be the father of many nations, Gen 17:5; and yet was going to require of him to slay his only son, and offer him a sacrifice to him: and he said, behold, here I am; signifying that he heard his voice, and was ready to obey his commands, be they what they would. (b) T. Bab. Sanhedrin: fol. 89. 2. (c) Antiqu. l. 1. c. 13. sect. 2. (d) Annales Vet. Test. p. 10. (e) Ganz Tzemach David, par. 1. fol. 6. 1. (f) Zohar in Gen. fol. 68. 2. & 74. 4. & 76. 2. Targ. Hieros. in Exod. xii. 42. Praefat. Echa Rabbat. fol. 40. 2. Pirke Eliezer, c. 31. Seder Olam Rabba, c. 1. p. 3. Juchasin, fol. 9. 1. Shalshalet Hakabala, fol. 3. 1. (g) Patricides, p. 19. Elmacinus, p. 34. Apud Hottinger. Smegma, p. 327, &c. (h) Targum. Hieros. in loc. Pirke Eliezer, c. 31.
Matthew Henry Bible Commentary
Here is the trial of Abraham's faith, whether it continued so strong, so vigorous, so victorious, after a long settlement in communion with God, as it was at first, when by it he left his country: then it was made to appear that he loved God better than his father; now that he loved him better than his son. Observe here, I. The time when Abraham was thus tried (Gen 22:1): After these things, after all the other exercises he had had, all the hardships and difficulties he had gone through. Now, perhaps, he was beginning to think the storms had all blown over; but, after all, this encounter comes, which is sharper than any yet. Note, Many former trials will not supersede nor secure us from further trials; we have not yet put off the harness, Kg1 20:11. See Psa 30:6, Psa 30:7. II. The author of the trial: God tempted him, not to draw him to sin, so Satan tempts (if Abraham had sacrificed Isaac, he would not have sinned, his orders would have justified him, and borne him out), but to discover his graces, how strong they were, that they might be found to praise, and honour, and glory, Pe1 1:7. Thus God tempted Job, that he might appear not only a good man, but a great man. God did tempt Abraham; he did lift up Abraham, so some read it; as a scholar that improves well is lifted up, when he is put into a higher form. Note, Strong faith is often exercised with strong trials and put upon hard services. III. The trial itself. God appeared to him as he had formerly done, called him by name, Abraham, that name which had been given him in ratification of the promise. Abraham, like a good servant, readily answered, "Here am I; what says my Lord unto his servant?" Probably he expected some renewed promise like those, Gen 15:1, and Gen 17:1. But, to his great amazement, that which God has to say to him is, in short, Abraham, Go kill thy son; and this command is given him in such aggravating language as makes the temptation abundantly more grievous. When God speaks, Abraham, no doubt, takes notice of every word, and listens attentively to it; and every word here is a sword in his bones: the trial is steeled with trying phrases. Is it any pleasure to the Almighty that he should afflict? No, it is not; yet, when Abraham's faith is to be tried, God seems to take pleasure in the aggravation of the trial, Gen 22:2. Observe, 1. The person to be offered. (1.) "Take thy son, not thy bullocks and thy lambs;" how willingly would Abraham have parted with them by thousands to redeem Isaac! "No, I will take no bullock out of thy house, Psa 50:9. I must have thy son: not thy servant, no, not the steward of thy house, that shall not serve the turn; I must have thy son." Jephthah, in pursuance of a vow, offered a daughter; but Abraham must offer his son, in whom the family was to be built up. "Lord, let it be an adopted son;" "No, (2.) Thy only son; thy only son by Sarah." Ishmael was lately cast out, to the grief of Abraham; and now Isaac only was left, and must he go too? Yes, (3.) "Take Isaac, him, by name, thy laughter, that son indeed," Gen 17:19. Not "Send for Ishmael back, and offer him;" no, it must be Isaac. "But, Lord, I love Isaac, he is to me as my own soul. Ishmael is not, and wilt thou take Isaac also? All this is against me:" Yea, (4.) That son whom thou lovest. It was a trial of Abraham's love to God, and therefore it must be in a beloved son, and that string must be touched most upon: in the Hebrew it is expressed more emphatically, and, I think, might very well be read thus: Take now that son of thine, that only one of thine, whom thou lovest, that Isaac. God's command must overrule all these considerations. 2. The place: In the land of Moriah, three days' journey off; so that he might have time to consider it, and, if he did it, must do it deliberately, that it might be a service the more reasonable and the more honourable. 3. The manner: Offer him for a burnt-offering. He must not only kill his son, but kill him as a sacrifice, kill him devoutly, kill him by rule, kill him with all that pomp and ceremony, with all that sedateness and composure of mind, with which he used to offer his burnt-offerings.
Tyndale Open Study Notes
22:1-2 The greatest test in Abraham’s life came after he had received the promised child following a long wait. He had grown to love Isaac and had enjoyed his presence for a number of years. 22:1 Some time later: Abraham had sent Ishmael away and settled in the land. Now God tested Abraham’s faith by telling him to give up Isaac. This pushed the limits of logic and of Abraham’s knowledge of God. Would he still obey when God seemed to be working against him and against the covenant? Would he cling to the boy or surrender him to God (see Exod 13:11-13)? Did he believe that God would still keep his word and bless the world through Abraham’s offspring?
Genesis 22:1
The Offering of Isaac
1Some time later God tested Abraham and said to him, “Abraham!” “Here I am,” he answered.
- Scripture
- Sermons
- Commentary
Terms Are Costlier Than We Think
By Alan Redpath3.2K54:33DiscipleshipGEN 22:1MAT 6:33MAT 14:30PHP 3:10HEB 11:6JAS 2:17In this sermon, the speaker emphasizes that the world is smaller than we think, and therefore the task of spreading the word of God is greater than we realize. The speaker shares a personal experience of feeling afraid and sinking, but being saved by calling out to the Lord. The speaker also highlights the importance of recognizing the power of the Holy Spirit in overcoming challenges. The sermon concludes with the speaker reflecting on the need to prioritize a relationship with God over worldly pursuits and knowledge.
(Genesis) Genesis 22:1-2
By J. Vernon McGee3.0K08:22GenesisGEN 15:6GEN 22:1GEN 22:9MAT 6:33ROM 4:1JAS 1:13JAS 2:21In this sermon, the preacher discusses the story of Abraham and Isaac from the Bible. He addresses the apparent contradiction between James and Paul regarding Abraham's justification by works. The preacher suggests that both James and Paul are correct in their statements. He explains that Abraham's act of offering Isaac as a sacrifice was an act of faith and obedience, demonstrating his works of faith. The preacher emphasizes the importance of understanding the context and purpose of James and Paul's teachings in order to reconcile their seemingly conflicting statements.
Song of Solomon
By Zac Poonen2.3K55:13Song of SolomonGEN 22:11TI 4:16REV 14:3In this sermon, the speaker emphasizes the importance of finding godly older people who can guide and teach us in our devotion to Jesus Christ. He shares his own experience of not having such mentors in his younger days, but finding Christ himself. The speaker also highlights the growth in love and maturity in the relationship with God, as seen in the bride's increasing ability to listen and communicate with the bridegroom in the Song of Solomon. The sermon emphasizes the need for appreciation and communication in marriage, as well as the reality of ups and downs in feelings, but the enduring love that can overcome them.
When God Asks Too Much
By William Carrol1.7K51:55GEN 22:1This sermon emphasizes the concept of surrendering everything to God, even the most cherished aspects of our lives, as God often asks for more than we think we can give. It explores the journey of Abraham being tested to sacrifice his son Isaac, highlighting the need to let go of our perceived rights, immunities, and spiritual identities to fully surrender to God's will and experience His transformative work in our lives.
The Call of Abraham
By C.H. Spurgeon1.7K33:17GEN 22:1HEB 11:8In this sermon, the preacher emphasizes the importance of speaking the truth without compromise. He encourages the congregation to always preach what they believe in their hearts and not hold anything back. The preacher acknowledges that death is a mysterious journey, but assures the listeners that with God's grace, they need not fear. He reminds them that despite the uncertainties of the future, they can trust in God's purpose and plan, knowing that it will ultimately bring good to those who belong to Him. The sermon concludes with a call to trust in God's faithfulness and to be prepared to leave everything behind for the sake of Christ.
Our Response to Calvary
By William MacDonald1.4K32:41GEN 22:1
This sermon reflects on the profound act of commitment displayed by Abraham in his willingness to offer his beloved son Isaac as a burnt offering to God. It draws parallels to the ultimate sacrifice of Jesus on the cross at Calvary, emphasizing the depth of love and obedience required in our relationship with God. The narrative showcases the testing of faith, the provision of a sacrificial substitute, and the profound impact of total commitment to God's will.
Our Children, a Living Sacrifice to the Lord
By Derek Melton1.3K1:01:29ChildrenGEN 22:1ROM 12:1In this sermon, the speaker discusses the concept of presenting our children as living sacrifices before the Lord. The speaker emphasizes the importance of parenting and the responsibility to raise children in godliness and righteousness. The biblical mandate to train and nurture our children is highlighted, with the goal of preparing them for eternity. The speaker encourages parents to seek God's mercy and intervention in their parenting journey and reminds them that God is able to transform and raise up their children for His glory.
Abraham's Unique Test
By Chuck Smith1.2K25:15AbrahamGEN 22:1MAT 3:17MAT 6:33MRK 1:11LUK 3:22JHN 20:91CO 15:3In this sermon, Pastor Chuck Smith focuses on the story of Abraham and his unique test from God. He begins by emphasizing the importance of allowing the Son of God to fill our hearts and satisfy our souls. Pastor Chuck then delves into the progressive fellowship between God and Abraham, highlighting the pivotal moment when Abraham was tested to sacrifice his son Isaac. However, just as Abraham raised the knife, the angel of the Lord intervened and commended Abraham for his faith and obedience. This story serves as a reminder that true faith is demonstrated through corresponding works.
Abraham: The Life of Faith - Part 5
By Roy Hession93052:07AbrahamGEN 22:1In this sermon, the speaker discusses the concept of surrendering to God and the importance of being open to His leading. The speaker shares their personal experience of feeling surprised by God's direction and emphasizes the need to listen to the Holy Spirit for individual application. The story of Abraham's test of faith is used as an example of surrendering to God's will. The speaker also mentions the natural and supernatural aspects of praising God in unknown tongues.
(Genesis) Genesis 24:60-26:35
By Joe Focht90751:23GEN 22:1In this sermon, the preacher discusses the story of Isaac and Rebecca from the Bible. He emphasizes the importance of seeking God's guidance and being committed to Him without compromise. The preacher highlights how Rebecca traveled 800 miles to meet Isaac, asking numerous questions about his appearance and personality along the way. When Rebecca finally sees Isaac, she falls off her camel, showing her anticipation and excitement. The sermon also touches on the significance of Eliezer, a servant who represents the Holy Spirit, gathering a bride for Isaac. The preacher concludes by emphasizing the need for believers to unclog the wells of their faith and live as dedicated disciples of Christ.
The Call of Isaiah
By Vance Havner79722:34IsaiahGEN 22:1In this sermon, the preacher reflects on his calling to preach the word of God and emphasizes the importance of doing God's work well. He mentions that the length of time or the rewards received are not important, but rather the satisfaction of hearing God say "well done" at the end. The preacher also discusses the need for cleansing and refers to Isaiah's confession of having unclean lips, highlighting the significance of our speech in revealing the condition of our hearts. He concludes by encouraging young preachers to trust in God's faithfulness and not worry about the practicalities or rewards of their ministry, but rather to respond to God's call with a willing heart.
Isaac
By Leonard Ravenhill1091:16:14IsaacCharacter BuildingFaith and ObedienceGEN 22:1Leonard Ravenhill explores the profound faith of Abraham as he prepares to sacrifice his son Isaac, emphasizing that true character is built through testing and obedience to God. He highlights the significance of Isaac as a type of Christ, illustrating the deep trust and submission both father and son exhibited during this harrowing trial. Ravenhill asserts that God prioritizes holiness over happiness, and through trials, He shapes our character and faith. The sermon underscores the importance of immediate obedience to God's commands, as exemplified by Abraham's actions, and the ultimate provision of a ram as a substitute sacrifice, foreshadowing Christ's atonement for humanity.
When God Speaks Discerning His Voice
By Shane Idleman1849:47Discerning God's VoiceFaith and ObedienceGEN 20:3GEN 21:1GEN 22:1PSA 34:17PSA 145:18PRO 1:28MAT 6:33ACT 16:9HEB 11:6JAS 1:5Shane Idleman emphasizes the critical need to discern God's voice amidst the chaos of competing influences in our lives. He illustrates this through the biblical accounts of Abraham, Sarah, and the challenges they faced in trusting God's promises, highlighting the importance of obedience and faith. Idleman encourages believers to seek God's guidance through prayer, scripture, and even dreams, while cautioning against emotional decision-making. He reminds the congregation that God is always watching over us, even in our failures, and that true repentance and trust in God are essential for spiritual growth. Ultimately, he calls for a deeper commitment to placing God at the center of our lives, urging listeners to let go of distractions and fully surrender to His will.
That Which Costs Us Everything
By Zac Poonen0SacrificeTrue WorshipGEN 22:1Zac Poonen emphasizes the profound cost of true devotion to God, illustrated by Abraham's willingness to sacrifice his son Isaac, which represented everything to him. He draws parallels to David's declaration of never offering to God what costs him nothing, highlighting that genuine worship requires significant personal sacrifice. Poonen challenges believers to reflect on whether their faith costs them anything and warns against compromising Christian values for material gain, which can lead to heartache. He underscores that God's glory is manifested where individuals are willing to make costly sacrifices, just as Abraham and David did. Ultimately, the sermon calls for a deeper commitment to God, encouraging believers to follow the example of Abraham and Isaac in their devotion.
The Extremity of Faith
By Soren Kierkegaard0GEN 22:1ROM 4:20HEB 11:6HEB 11:17JAS 2:21Soren Kierkegaard delves into the profound story of Abraham's willingness to sacrifice his son Isaac, highlighting the immense faith and love Abraham had for God. Kierkegaard contrasts the concept of immense resignation with true faith, emphasizing that faith is not about seeking happiness in the afterlife but finding blessed happiness in the present world. He explains that true faith involves continually making the movement of faith on the strength of the absurd, ultimately leading to a new creation and a deeper connection with God.
Death Works in Us
By J.B. Stoney0GEN 22:1GEN 50:151KI 17:82CO 12:9PHP 1:21HEB 12:5J.B. Stoney preaches on the importance of accepting the tunnel of darkness in order to experience the light and glory of God. Using the story of Abraham offering Isaac as a sacrifice, he emphasizes the need to surrender all earthly attachments and trust in God's provision. Stoney highlights the concept of death as a means to deepen our faith and reliance on God, drawing examples from biblical figures like Hezekiah, Jonah, and Paul. He stresses the necessity of embracing suffering and trials as a way to draw closer to Christ and experience the joy and eternal life He offers.
Spiritual Testing
By A.W. Tozer0Faith and PerseveranceSpiritual TestingGEN 22:1A.W. Tozer emphasizes the inevitability of spiritual testing in the lives of believers, illustrating this through biblical examples such as Abraham, Peter, and Paul, who were tested without prior knowledge. He highlights the critical moment when the Israelites faced their own test at Kadesh-Barnea, choosing to turn back instead of moving forward into God's promise. Tozer warns that many Christians may fail their tests, urging listeners to recognize that each day presents an opportunity for spiritual growth and Christlikeness. The sermon calls for self-examination and a commitment to face challenges with faith rather than retreating in fear.
Lessons From the Sacrifice of Isaac
By Timothy Tow0GEN 22:1MAT 22:37JHN 3:16ROM 4:11HEB 11:19Timothy Tow preaches on the profound story of Abraham's willingness to sacrifice his son Isaac, showcasing unwavering faith and obedience to God's command. The narrative highlights the importance of immediate obedience and devotion in carrying out God's will, even in the face of challenging circumstances. Abraham's trust in God's ability to provide a way out demonstrates his deep faith and love for the Lord. The sermon emphasizes the concept of surrendering everything to God, whether it be possessions, wealth, or even our own lives, as a testament of true devotion and faith.
Father's - the Greatest Sacrifice
By G.W. North0SacrificeThe Love of the FatherGEN 22:1G.W. North emphasizes that while the sacrifice of the Son is monumental, the Father also makes significant sacrifices, as illustrated in the story of Abraham and Isaac. The emotional turmoil experienced by Abraham as he prepared to sacrifice Isaac reflects the profound love and pain of the Father in the Godhead. Ultimately, the narrative reveals that the true essence of sacrifice lies in the voluntary nature of God's love, where the Father is seen as the one who makes the greatest sacrifice by allowing the Son to be slain. This act symbolizes the necessity of death and resurrection for eternal life, highlighting the depth of God's love and the reality of sacrifice within the Trinity.
Proving Man
By David Wilkerson0God's TestingFaith in TrialsGEN 22:12CH 32:31David Wilkerson emphasizes that God often proves man through trials and tests, suggesting that our current struggles may be part of God's plan to reveal what is truly in our hearts. He references biblical examples, such as Abraham and the Israelites, to illustrate that God allows periods of testing to strengthen our faith and character. Wilkerson reassures that even in moments of feeling forsaken, God is present and desires our devotion regardless of the outcome of our trials. He encourages believers to take up their cross and continue in faith, knowing that Jesus understands our struggles and is there to support us.
The Wealth of the Child of God
By Watchman Nee0Faith and InheritanceGrace and ProvisionGEN 22:1Watchman Nee emphasizes the profound lessons from the sacrifice of Isaac, urging believers to examine where their hope lies—whether in God alone or in the things they hold dear, like Isaac. He illustrates how Abraham's journey reflects God's purpose for His people, highlighting that while Abraham is the model of faith, Isaac represents the grace and inheritance bestowed upon believers. Isaac's life, characterized by passivity and acceptance, serves as a reminder that God's blessings are received, not earned, and that true victory comes from understanding our identity in Christ. Ultimately, Nee calls for believers to recognize their wealth as children of God, rooted in the grace and provision of the Father.
Positive Divine Law
By Benjamin Franklin0GEN 22:1EXO 12:1NUM 21:8JOS 6:1MRK 16:16Benjamin Franklin preaches about the distinction between positive divine law and moral law, emphasizing the importance of obedience to God's commandments even when they may not seem to have intrinsic value or reason. He uses examples from the Bible, such as the obedience of Abraham to sacrifice Isaac and the Israelites' obedience in various situations, to illustrate the significance of faith and submission to divine authority. Franklin highlights the trials of faith faced by individuals like Naaman, Joshua, and those who were commanded to be baptized, showing that true obedience requires trust in God's wisdom and authority, even when His commands may not be fully understood.
Genesis 22:1
By Chuck Smith0Fellowship With GodFaith and SufferingGEN 22:1Chuck Smith emphasizes the profound fellowship that God desires with humanity, illustrated through Abraham's journey and his ultimate test of faith in offering Isaac. This final appearance of God to Abraham highlights the themes of trust, suffering, and the promise of resurrection, as Abraham believed that God would provide. The sermon draws parallels between Abraham's experience and God's love for His own Son, showcasing the depth of divine fellowship through shared suffering. Smith encourages believers to embrace the fellowship of suffering as a vital aspect of their relationship with God.
Abraham's Ascent - the Necessity of Every Believer
By Art Katz0FaithTrust in God's PlanGEN 22:1Art Katz emphasizes the necessity of every believer to emulate Abraham's faith, which required a willingness to obey God regardless of personal beliefs or societal norms. He warns that our convictions can sometimes become barriers to understanding God's true nature and purpose, particularly in relation to Israel's future. Katz challenges the audience to reconsider their views on suffering and divine judgment, suggesting that true faith may require a painful surrender of preconceived notions. He draws parallels between Abraham's sacrifice of Isaac and the potential trials facing Israel, urging believers to trust in God's ultimate plan despite their fears. The sermon calls for a deeper knowledge of God that transcends traditional beliefs, encouraging believers to embrace the unknown for the sake of divine revelation.
When the Veil Is Taken Off
By Anne Dutton0GEN 22:11KI 13:182CH 32:31PSA 81:11MAT 6:13LUK 22:311TH 3:5JAS 1:2JAS 1:13Anne Dutton preaches on the petition 'And lead us not into temptation, but deliver us from evil' from Matthew 6:13. She explains the meaning of temptation in various forms - from God, Satan, men, and our own hearts, encompassing afflictions and sins. Dutton emphasizes the importance of looking up to God as our heavenly Father for protection from all temptations, trusting in His sovereignty and love. She delves into the concept of God leading us into temptation as a righteous rebuke for sin, highlighting that even in allowing temptations, God's ultimate purpose is for the furtherance of our salvation.
- Adam Clarke
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
God did tempt Abraham - The original here is very emphatic: והאלהים נסה את אברהם vehaelohim nissah eth Abraham, "And the Elohim he tried this Abraham;" God brought him into such circumstances as exercised and discovered his faith, love, and obedience. Though the word tempt, from tento, signifies no more than to prove or try, yet as it is now generally used to imply a solicitation to evil, in which way God never tempts any man, it would be well to avoid it here. The Septuagint used the word επειρασε, which signifies tried, pierced through; and Symmachus translates the Hebrew נסה nissah by εδοξαζεν, God glorified Abraham, or rendered him illustrious, supposing the word to be the same with נס nas, which signifies to glister with light, whence נס nes, an ensign or banner displayed. Thus then, according to him, the words should be understood: "God put great honor on Abraham by giving him this opportunity of showing to all successive ages the nature and efficacy of an unshaken faith in the power, goodness, and truth of God." The Targum of Jonathan ben Uzziel paraphrases the place thus: "And it happened that Isaac and Ishmael contended, and Ishmael said, I ought to be my father's heir, because I am his first-born; but Isaac said, It is more proper that I should be my father's heir, because I am the son of Sarah his wife, and thou art only the son of Hagar, my mother's slave. Then Ishmael answered, I am more righteous than thou, because I was circumcised when I was thirteen years of age, and if I had chosen, I could have prevented my circumcision; but thou wert circumcised when thou wert but eight days old, and if thou hadst had knowledge, thou wouldst probably not have suffered thyself to be circumcised. Then Isaac answered and said, Behold, I am now thirty-six years old, and if the holy and blessed God should require all my members, I would freely surrender them. These words were immediately heard before the Lord of the universe, and מימרא דיי meimera daiya, the Word of the Lord, did try Abraham." I wish once for all to remark, though the subject has been referred to before, that the Chaldee term מימרא meimera, which we translate word, is taken personally in some hundreds of places in the Targums. When the author, Jonathan, speaks of the Divine Being as doing or saying any thing, he generally represents him as performing the whole by his meimera, which he appears to consider, not as a speech or word spoken, but as a person quite distinct from the Most High. St. John uses the word λογος in precisely the same sense with the Targumists, Joh 1:1 (note); see the notes there, and see before on Gen 21:22 (note), and Gen 15:1 (note).
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Offering Up of Isaac. - For many years had Abraham waited to be fulfilled. At length the Lord had given him the desired heir of his body by his wife Sarah, and directed him to send away the son of the maid. And now that this son had grown into a young man, the word of God came to Abraham to offer up this very son, who had been given to him as the heir of the promise, for a burnt-offering, upon one of the mountains which should be shown him. This word did not come from his own heart, - was not a thought suggested by the sight of the human sacrifices of the Canaanites, that he would offer a similar sacrifice to his God; nor did it originate with the tempter to evil. The word came from Ha-Elohim, the personal, true God, who tried him (נסּה), i.e., demanded the sacrifice of the only, beloved son, as a proof and attestation of his faith. The issue shows, that God did not desire the sacrifice of Isaac by slaying and burning him upon the altar, but his complete surrender, and a willingness to offer him up to God even by death. Nevertheless the divine command was given in such a form, that Abraham could not understand it in any other way than as requiring an outward burnt-offering, because there was no other way in which Abraham could accomplish the complete surrender of Isaac, than by an actual preparation for really offering the desired sacrifice. This constituted the trial, which necessarily produced a severe internal conflict in his mind. Ratio humana simpliciter concluderet aut mentiri promissionem aut mandatum non esse Dei sed Diaboli; est enim contradictio manifesta. Si enim debet occidi Isaac, irrita est promissio; sin rata est promissio, impossibile est hoc esse Dei mandatum (Luther). But Abraham brought his reason into captivity to the obedience of faith. He did not question the truth of the word of God, which had been addressed to him in a mode that was to his mind perfectly infallible (not in a vision of the night, however, of which there is not a syllable in the text), but he stood firm in his faith, "accounting that god was able to raise him up, even from the dead" Heb 11:19). Without taking counsel with flesh and blood, Abraham started early in the morning (Gen 22:3, Gen 22:4), with his son Isaac and two servants, to obey the divine command; and on the third day (for the distance from Beersheba to Jerusalem is about 20 1/2 hours; Rob. Pal. iii. App. 66, 67) he saw in the distance the place mentioned by God, the land of Moriah, i.e., the mountainous country round about Jerusalem. The name מריּה, composed of the Hophal partic. of ראה and the divine name יה, an abbreviation of יהוה (lit., "the shown of Jehovah," equivalent to the manifestation of Jehovah), is no doubt used proleptically in Gen 22:2, and given to the mountain upon which the sacrifice was to be made, with direct reference to this event and the appearance of Jehovah to Abraham there. This is confirmed by Gen 22:14, where the name is connected with the event, and explained in the fuller expression Jehovah-jireh. On the ground of this passage the mountain upon which Solomon built the temple is called המּריּה with reference to the appearance of the angel of the Lord to David on that mountain at the threshing-floor of Araunah (Sa2 24:16-17), the old name being revived by this appearance.
John Gill Bible Commentary
And it came to pass after these things,.... Recorded in the preceding chapter: according to the Talmudists (b), the following affair was transacted quickly after the weaning of Isaac, when he was about five years old, which is the opinion of some, as Aben Ezra on Gen 22:4; makes mention of; but that is an age when it can hardly be thought he should be able to carry such a load of wood as was sufficient to make a fire to consume a burnt offering, Gen 22:6; the age of thirteen, which he fixes upon, is more likely: Josephus (c) says, that Isaac was twenty five years of age; and in this year of his age Bishop Usher (d) places this transaction, twenty years after the weaning of him, in A. M. 2133, and before Christ 1871; and near to this is the computation of a Jewish chronologer (e), who makes Isaac to be at this time twenty six years of age; but some make him much older: according to the Targum of Jonathan, he was at this time thirty six years old; and it is the more generally received opinion of the Jewish writers (f) that he was and with whom the Arabic writers (g) agree: so that this affair, after related, was thirty years after the weaning of Isaac and the expulsion of Ishmael, supposing Isaac to be then five years old. But, however this be, what came to pass was after many promises of a son had been given him, and those fulfilled; and after many blessings had been bestowed upon him; and when he seemed to be well settled in the land of the Philistines, having entered into an alliance with the king of the country; his family in peace, and his son Isaac, the son of the promise, grown up and a hopeful youth; the first appearance of which seemed to threaten the destruction of all his comforts, hopes, and expectations; and it was so: that God did tempt Abraham; not to sin, as Satan does, for God tempts no man, nor can he be tempted in this sense; and, had Abraham slain his son, it would have been no sin in him, it being by the order of God, who is the Lord of life, and the sovereign disposer of it; but he tempted him, that is, he tried him, to prove him, and to know his faith in him, his fear of him, his love to him, and cheerful obedience to his commands; not in order to know these himself, which he was not ignorant of, but to make them known to others, and that Abraham's faith might be strengthened yet more and more, as in the issue it was. The Jewish writers (h) observe, that Abraham was tempted ten times, and that this was the tenth and last temptation: and said unto him, Abraham: calling him by his name he well knew, and by that name he had given him, to signify that he should be the father of many nations, Gen 17:5; and yet was going to require of him to slay his only son, and offer him a sacrifice to him: and he said, behold, here I am; signifying that he heard his voice, and was ready to obey his commands, be they what they would. (b) T. Bab. Sanhedrin: fol. 89. 2. (c) Antiqu. l. 1. c. 13. sect. 2. (d) Annales Vet. Test. p. 10. (e) Ganz Tzemach David, par. 1. fol. 6. 1. (f) Zohar in Gen. fol. 68. 2. & 74. 4. & 76. 2. Targ. Hieros. in Exod. xii. 42. Praefat. Echa Rabbat. fol. 40. 2. Pirke Eliezer, c. 31. Seder Olam Rabba, c. 1. p. 3. Juchasin, fol. 9. 1. Shalshalet Hakabala, fol. 3. 1. (g) Patricides, p. 19. Elmacinus, p. 34. Apud Hottinger. Smegma, p. 327, &c. (h) Targum. Hieros. in loc. Pirke Eliezer, c. 31.
Matthew Henry Bible Commentary
Here is the trial of Abraham's faith, whether it continued so strong, so vigorous, so victorious, after a long settlement in communion with God, as it was at first, when by it he left his country: then it was made to appear that he loved God better than his father; now that he loved him better than his son. Observe here, I. The time when Abraham was thus tried (Gen 22:1): After these things, after all the other exercises he had had, all the hardships and difficulties he had gone through. Now, perhaps, he was beginning to think the storms had all blown over; but, after all, this encounter comes, which is sharper than any yet. Note, Many former trials will not supersede nor secure us from further trials; we have not yet put off the harness, Kg1 20:11. See Psa 30:6, Psa 30:7. II. The author of the trial: God tempted him, not to draw him to sin, so Satan tempts (if Abraham had sacrificed Isaac, he would not have sinned, his orders would have justified him, and borne him out), but to discover his graces, how strong they were, that they might be found to praise, and honour, and glory, Pe1 1:7. Thus God tempted Job, that he might appear not only a good man, but a great man. God did tempt Abraham; he did lift up Abraham, so some read it; as a scholar that improves well is lifted up, when he is put into a higher form. Note, Strong faith is often exercised with strong trials and put upon hard services. III. The trial itself. God appeared to him as he had formerly done, called him by name, Abraham, that name which had been given him in ratification of the promise. Abraham, like a good servant, readily answered, "Here am I; what says my Lord unto his servant?" Probably he expected some renewed promise like those, Gen 15:1, and Gen 17:1. But, to his great amazement, that which God has to say to him is, in short, Abraham, Go kill thy son; and this command is given him in such aggravating language as makes the temptation abundantly more grievous. When God speaks, Abraham, no doubt, takes notice of every word, and listens attentively to it; and every word here is a sword in his bones: the trial is steeled with trying phrases. Is it any pleasure to the Almighty that he should afflict? No, it is not; yet, when Abraham's faith is to be tried, God seems to take pleasure in the aggravation of the trial, Gen 22:2. Observe, 1. The person to be offered. (1.) "Take thy son, not thy bullocks and thy lambs;" how willingly would Abraham have parted with them by thousands to redeem Isaac! "No, I will take no bullock out of thy house, Psa 50:9. I must have thy son: not thy servant, no, not the steward of thy house, that shall not serve the turn; I must have thy son." Jephthah, in pursuance of a vow, offered a daughter; but Abraham must offer his son, in whom the family was to be built up. "Lord, let it be an adopted son;" "No, (2.) Thy only son; thy only son by Sarah." Ishmael was lately cast out, to the grief of Abraham; and now Isaac only was left, and must he go too? Yes, (3.) "Take Isaac, him, by name, thy laughter, that son indeed," Gen 17:19. Not "Send for Ishmael back, and offer him;" no, it must be Isaac. "But, Lord, I love Isaac, he is to me as my own soul. Ishmael is not, and wilt thou take Isaac also? All this is against me:" Yea, (4.) That son whom thou lovest. It was a trial of Abraham's love to God, and therefore it must be in a beloved son, and that string must be touched most upon: in the Hebrew it is expressed more emphatically, and, I think, might very well be read thus: Take now that son of thine, that only one of thine, whom thou lovest, that Isaac. God's command must overrule all these considerations. 2. The place: In the land of Moriah, three days' journey off; so that he might have time to consider it, and, if he did it, must do it deliberately, that it might be a service the more reasonable and the more honourable. 3. The manner: Offer him for a burnt-offering. He must not only kill his son, but kill him as a sacrifice, kill him devoutly, kill him by rule, kill him with all that pomp and ceremony, with all that sedateness and composure of mind, with which he used to offer his burnt-offerings.
Tyndale Open Study Notes
22:1-2 The greatest test in Abraham’s life came after he had received the promised child following a long wait. He had grown to love Isaac and had enjoyed his presence for a number of years. 22:1 Some time later: Abraham had sent Ishmael away and settled in the land. Now God tested Abraham’s faith by telling him to give up Isaac. This pushed the limits of logic and of Abraham’s knowledge of God. Would he still obey when God seemed to be working against him and against the covenant? Would he cling to the boy or surrender him to God (see Exod 13:11-13)? Did he believe that God would still keep his word and bless the world through Abraham’s offspring?