Genesis 22:9-19

Isaac demonstrated his own faith clearly in this incident. He must have known what his father intended to do to him, yet he submitted willingly (Genesis 22:9).

"If Abraham displays faith that obeys, then Isaac displays faith that cooperates. If Isaac was strong and big enough to carry wood for a sacrifice, maybe he was strong and big enough to resist or subdue his father." [Note: Hamilton, The Book . . . Chapters 18-50, p. 110.]

The possibility of Isaac resisting may be why Abraham bound him on the altar.

"The sacrifice was already accomplished in his [Abraham’s] heart, and he had fully satisfied the requirements of God." [Note: Keil and Delitzsch, 1:250.]

"The test, instead of breaking him, brings him to the summit of his lifelong walk with God." [Note: Kidner, pp. 142-43. See Donald Campbell, "Passing the Test," Kindred Spirit 9:2 (Summer 1985):9-10.]

Abraham gained a greater appreciation of God as the One who will provide or look out for him (Yahweh-jireh, lit. "the Lord sees") as a result of this incident (Genesis 22:14). Also, the Lord confirmed His knowledge of Abraham (Genesis 22:12; cf. Genesis 18:21; Job 1:1; Job 1:8; Job 2:3).

"The story reaches its climax when Abraham demonstrated his loyalty (Genesis 22:12; Genesis 22:15-18) by obeying God’s command (cf. Genesis 26:5). God then elevated the patriarch to the status of a favored vassal who now possessed a ratified promise, comparable to the royal grants attested in the ancient Near East. God contextalized His self-revelation to Abraham (and to the readers of the narrative) within the relational, metaphorical framework of a covenant lord. Thus one should not be surprised to hear Him speak in ways that reflect the relational role He assumed within this metaphorical framework." [Note: Chisholm, "Anatomy of . . .," p. 13.]

Abraham’s sacrifice of the ram (Genesis 22:13), like Noah’s sacrifice after he left the ark (Genesis 8:18 to Genesis 9:17), expressed thanks and devotion to God and anticipated His benevolence toward future generations. This is the first explicit mention of the substitutionary sacrifice of one life for another in the Bible. God appeared again to Abraham (the ninth revelation) at the end of His test (Genesis 22:15). God swore by Himself to confirm His promises to Abraham (Genesis 22:16). God so swore only here in His dealings with the patriarchs. Moses referred to this oath later in Israel’s history (Genesis 24:7; Genesis 26:3; Genesis 50:24; Exodus 13:5; Exodus 13:11; Exodus 33:1; et al.; cf. Hebrews 6:13-14).

". . . the main point of Genesis 22:9-14 is not the doctrine of the Atonement. It is portraying an obedient servant worshipping God in faith at great cost, and in the end receiving God’s provision." [Note: Ross, "Genesis," p. 65.]

One writer suggested that Genesis 22:15-18 really ". . . describes the establishment of the covenant of circumcision first mentioned in Genesis 17." [Note: T. Desmond Alexander, "Genesis 22 and the Covenant of Circumcision," Journal for the Study of the Old Testament 25 (February 1983):17.] However the lack of reference to circumcision in the immediate context makes this interpretation tenuous.

For the first and last time in Genesis, the Lord swore an oath in His own name guaranteeing His promise (Genesis 22:16; cf. Hebrews 6:13-14). God thus reinforced, reemphasized, and extended the promise that He had given formerly (Genesis 12:1-3) because Abraham trusted and obeyed Him (Genesis 22:17-18).

"Here again God promised Abraham that he would become the recipient of the covenant blessings. The covenant was not based on obedience, nor was the perpetuity of the covenant based on obedience-but rather the reception of covenant blessings was conditioned on obedience. Remember, an unconditional covenant may have conditional blessings." [Note: Pentecost, Thy Kingdom . . ., pp. 66-67.]

Abraham’s "seed" (Genesis 22:18) refers not only to Isaac but also to Messiah (cf. Galatians 3:16).

Abraham then returned to the well he had purchased at Beersheba and lived there (Genesis 22:19).

Moses probably preserved the details of this story because this test involved the future of God’s promised seed, Isaac, and, therefore, the faithfulness of God. He probably did so also because this incident illustrates God’s feelings in giving His Son as the Lamb of God (cf. John 1:29; John 3:16). Other themes in this chapter include testing and obedience, the relationship between God and man, and the relationship between father and son. [Note: John Lawlor developed these other themes in "The Test of Abraham: Genesis 22:11-19," Grace Theological Journal 1:1 (Spring 1980):19-35.]

Every time Abraham made a sacrifice for God the Lord responded by giving Abraham more.

1. Abraham left his homeland; God gave him a new one.

2. Abraham left his extended family; God gave him a much larger family.

3. Abraham offered the best of the land to Lot; God gave him more land.

4. Abraham gave up the King of Sodom’s reward; God gave Abraham more wealth.

5. Abraham gave up Ishmael; God made Ishmael the father of a multitude of Abraham’s posterity.

6. Abraham was willing to give up Isaac; God allowed him to live and through him gave Abraham numerous seed.

In each case God gave Abraham a deeper relationship with Himself as well as more material prosperity. Note the closeness of this fellowship in Abraham’s response to God’s revelations: "Here I am" (Genesis 22:1; Genesis 22:11).

God has not promised Christians great physical blessings (cf. 2 Timothy 3:2), but whenever we make a sacrifice for Him He gives us a deeper relationship with Himself at least (cf. John 15:14). For this reason we should not fear making personal sacrifices for God.

Note too that what God called Abraham to give back to Him was something that He had provided for Abraham supernaturally in faithfulness to His promise. Sometimes God tests our faith by asking us to give back to Him what He has supernaturally and faithfully provided, not just what He has provided through regular channels.

This test of Abraham’s faith is the climax of his personal history. It is the last major incident in the record of his life.

". . . God does not demand a literal human sacrifice from His worshippers, but the spiritual sacrifice of an unconditional denial of the natural life, even to submission to death itself." [Note: Keil and Delitzsch, 1:252.]

The faithful believer will surrender to God whatever He may ask trusting in God’s promise of provision and blessing.