Genesis 22:10
And Abraham stretched forth his hand, and took the knife to slay his son.
Jump to: BarnesBensonBICalvinCambridgeClarkeDarbyEllicottExpositor'sExp DctGaebeleinGSBGillGrayHaydockHastingsHomileticsJFBKDKJTLangeMacLarenMHCMHCWParkerPoolePulpitSermonSCOTTBWESTSK
EXPOSITORY (ENGLISH BIBLE)
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.The story is now told with exquisite simplicity. "On the third day." From Beer-sheba to the Shalem of Melkizedec, near which this hill is supposed to have been, is about forty-five miles. If they proceeded fifteen miles on the first broken day, twenty on the second, and ten on the third, they would come within sight of the place early on the third day. "Lifted up his eyes." It is scarcely necessary to remind the reader of the Bible that this phrase does not imply that the place was above his point of view. Lot lifted up his eyes and beheld all the vale of Jordan Genesis 13:10, which was considerably below the position of the observer. "And return unto you." The intimation that he and the lad would return, may seem to have rested on a dim presentiment that God would restore Isaac to him even if sacrificed. But it is more in keeping with the earnestness of the whole transaction to regard it as a mere concealment of his purpose from his servants. "And he bound Isaac his son." There is a wonderful pathos in the words his son, his father, introduced in the sacred style in this and similar narratives. Isaac, when the trying moment came, seems to have made no resistance to his father's will. The binding was merely a sacrificial custom. He must have concluded that his father was in all this obeying the will of God, though he gave him only a distant hint that it was so. Abraham is thoroughly in earnest in the whole procedure.9. Abraham built an altar, &c.—Had not the patriarch been sustained by the full consciousness of acting in obedience to God's will, the effort would have been too great for human endurance; and had not Isaac, then upwards of twenty years of age displayed equal faith in submitting, this great trial could not have gone through. No text from Poole on this verse. And Abraham stretched forth his hand,.... All things being ready for execution, the altar built, the wood laid on it, the sacrifice bound and laid on that, nothing remained but to cut the throat of the sacrifice; and in order to that, the instrument for it laying by him, he put forth his hand, one would think in a trembling manner, for it is enough to make one tremble to think of it:

and took the knife to slay his son; with a full intention to do it, which was carrying his obedience to the divine will to the last extremity, and shows he was sincere in it, and really designed to complete it; and this was taken by the Lord as if it was actually done. He had his knife in his hand, and was near the throat of his son, and just ready to give the fatal thrust; in another moment, as it were, it would have been all over; but in the nick of time God appeared and prevented it, as follows:

And Abraham stretched forth his hand, and took the knife to slay his son.
EXEGETICAL (ORIGINAL LANGUAGES)
10. slay] The technical sacrificial word for killing the victim by cutting its throat.Verse 10. - And Abraham stretched forth his hand, and took the knife to slay his son - who even in the last moment offers no resistance, but behaves like a type of him who was led like a lamb to the slaughter (Isaiah 53:7). 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" Hebrews 11:19). Without taking counsel with flesh and blood, Abraham started early in the morning (Genesis 22:3, Genesis 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 Genesis 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 Genesis 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 (2 Samuel 24:16-17), the old name being revived by this appearance.

Links
Genesis 22:10 Interlinear
Genesis 22:10 Parallel Texts


Genesis 22:10 NIV
Genesis 22:10 NLT
Genesis 22:10 ESV
Genesis 22:10 NASB
Genesis 22:10 KJV

Genesis 22:10 Bible Apps
Genesis 22:10 Parallel
Genesis 22:10 Biblia Paralela
Genesis 22:10 Chinese Bible
Genesis 22:10 French Bible
Genesis 22:10 German Bible

Bible Hub






Genesis 22:9
Top of Page
Top of Page