22:3-10 Never was any gold tried in so hot a fire. Who but Abraham would not have argued with God? Such would have been the thought of a weak heart; but Abraham knew that he had to do with a God, even Jehovah. Faith had taught him not to argue, but to obey. He is sure that what God commands is good; that what he promises cannot be broken. In matters of God, whoever consults with flesh and blood, will never offer up his Isaac to God. The good patriarch rises early, and begins his sad journey. And now he travels three days, and Isaac still is in his sight! Misery is made worse when long continued. The expression, We will come again to you, shows that Abraham expected that Isaac, being raised from the dead, would return with him. It was a very affecting question that Isaac asked him, as they were going together: My father, said Isaac; it was a melting word, which, one would think, should strike deeper in the heart of Abraham, than his knife could in the heart of Isaac. Yet he waits for his son's question. Then Abraham, where he meant not, prophesies: My son, God will provide a lamb for a burnt-offering. The Holy Spirit, by his mouth, seems to predict the Lamb of God, which he has provided, and which taketh away the sin of the world. Abraham lays the wood in order for his Isaac's funeral pile, and now tells him the amazing news: Isaac, thou art the lamb which God has provided! Abraham, no doubt, comforting him with the same hopes with which he himself by faith was comforted. Yet it is necessary that the sacrifice be bound. The great Sacrifice, which, in the fulness of time, was to be offered up, must be bound, and so must Isaac. This being done, Abraham takes the knife, and stretches out his hand to give the fatal blow. Here is an act of faith and obedience, which deserves to be a spectacle to God, angels, and men. God, by his providence, calls us to part with an Isaac sometimes, and we must do it with cheerful submission to his holy will, 1Sa 3:18.

Verse 4. - Then on the third day - Jerusalem, being distant from Beersheba about twenty and a half hours' journey according to Robinson, could easily; be within sight on the third day - Abraham lifted up his eyes, - not implying that the object of vision was above him (cf. Genesis 13:10) - and saw the place (which Calvin conjectures he had previously beheld in vision) afar off. Though Mount Moriah cannot be seen by the traveler from Beersheba till within a distance of three miles (Stanley, 'Sinai and Palestine,' p. 251), the place or region where it is can be detected (Kalisch).

Then on the third day,.... After he had received the command from God, and from his setting out on his journey; for he had now travelled two days, Mount Moriah being forty miles from Beersheba, where Abraham dwelt (s); or, as others compute it, forty: Hebron (t) was twenty miles from Beersheba, and Jerusalem twenty two from Hebron; and to travel twenty miles a day on foot, as Isaac and the servants seem to have done, there being but one ass among them, was far enough in those hot countries. Now all this while Abraham had time to reconsider things in his mind, and deliberate thoroughly what he was going about; and by proceeding in it, after he had such leisure to revolve things in his mind, it appears that he was satisfied it was not an illusion, but an oracle of God he was going to obey; and that he did not do this rashly and hastily, and that his faith and obedience were sufficiently tried, and found genuine. The Jews (u) take great notice of this third day, and compare the passage with Hosea 6:2; and which they interpret of the third day of the resurrection; and the deliverance of Isaac on this third day was doubtless typical of Christ's resurrection from the dead on the third day; for from the time that Abraham had the command to offer up his son, he was reckoned no other by him than as one dead, from whence he received him in a figure on this third day, Hebrews 11:19,

Abraham lift up his eyes, and saw the place afar off; where he was to offer his Son. Baal Hatturim says, the word "place", by gematry, signifies Jerusalem: it seems by this, that as God had signified to Abraham that he would tell him of the place, and show it to him, where he was to sacrifice, so that he gave him a signal by which he might know it, which some of the Jewish writers (w) say was a cloud upon the mount; with which agrees the Targum of Jonathan,"and Abraham lift up his eyes and saw the cloud of glory smoking upon the mountain, and he knew it afar off.''And others say (x), he saw the glory of the divine Majesty standing upon the mount, in a pillar of fire, reaching from earth to heaven; and they further observe, that the place where he was, when he saw this, was Zophim, a place not far from Jerusalem; and from hence, when the city and temple were built, a full view might be taken of them (y), from whence it had its name.

(s) Bunting's Travels, p. 57. (t) Reland. Palestina illustrata, tom. 2. p. 620. (u) Bereshit Rabba, sect. 56. fol. 49. 3.((w) Bereshit Rabba, sect. 56. fol. 49. 3. Jarchi in loc. (x) Pirke Eliezer, ut supra. (c. 31.) (y) Gloss. in T. Bab. Beracot, fol. 49. 2. Schulchan Aruch, par. 1. Crach Chayim, c. 3. sect. 6.

4. on the third day Abraham lifted up his eyes, &c.—Leaving the servants at the foot [Ge 22:5], the father and son ascended the hill, the one bearing the knife, and the other the wood for consuming the sacrifice [Ge 22:6]. But there was no victim; and to the question so naturally put by Isaac [Ge 22:7], Abraham contented himself by replying, "My son, God will provide himself a lamb for a burnt offering." It has been supposed that the design of this extraordinary transaction was to show him, by action instead of words, the way in which all the families of the earth should be blessed; and that in his answer to Isaac, he anticipated some substitution. It is more likely that his words were spoken evasively to his son in ignorance of the issue, yet in unbounded confidence that that son, though sacrificed, would, in some miraculous way, be restored (Heb 11:19).

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