|Matthew Henry's Concise Commentary|
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 5. - And Abraham said unto his young men, Abide ye (for similar forms of expression cf. Genesis 12:1; Genesis 21:6; Genesis 22:2) here with the ass; - partly because the beast required watching, though chiefly because the contemplated sacrifice was too solemn for any eyes but God's to witness - and I and the lad will go yonder and worship, and come again to you. An act of dissimulation on the part of Abraham (Knobel, Kalisch, Murphy); an unconscious prophecy (Lyra, Junius, Rashi); the expression of a hopeful wish (Lange); a somewhat confused utterance (Calvin, Keil); the voice of his all-conquering faith (Augustine, Calvin, Wordsworth, Bush, 'Speaker's Commentary,' Inglis), which last seems the teaching of Hebrews 11:19.
Gill's Exposition of the Entire Bible
And Abraham said unto the young men, abide you here with the ass,.... At the place from whence he had his first sight of Mount Moriah: he chose not to take his two servants with him, lest when they saw him binding his son, and going about to sacrifice him, they should lay hold upon him, and restrain him from doing it; and to prevent this he takes this precaution, which shows how fully intent he was to yield obedience to the divine precept:
and I and the lad will go yonder and worship; pointing to the place where the signal was, but whether they saw it or no is not certain: the Jews say (z) Isaac did see it, but they did not; however, Abraham made them to understand that he was going to one of the mountains which were in sight, and there worship God by offering sacrifice to him. Isaac is here called a "lad"; of what age he was at this time; see Gill on Genesis 22:2; and he might be at the largest number of years there mentioned, and yet be so called, since Joshua the son of Nun has this appellation when he was fifty six years of age, Exodus 33:11,
and come again to you, both he and Isaac; this he said under a spirit of prophecy, as Jarchi thinks, or in the faith of Isaac's resurrection from the dead, Hebrews 11:19.
(z) Bereshit Rabba (sect. 56. fol. 49. 2, 3.) and Pirke Eliezer, ut supra. (c. 31.)
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