Genesis 22:11
And the angel of the LORD called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I.
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(11) The angel of the Lord.—Up to this point, the narrative had been Elohistic, but it is the angel of Jehovah who interferes to stop the sacrifice (see on Genesis 16:7).

22:11-14 It was not God's intention that Isaac should actually be sacrificed, yet nobler blood than that of animals, in due time, was to be shed for sin, even the blood of the only begotten Son of God. But in the mean while God would not in any case have human sacrifices used. Another sacrifice is provided. Reference must be had to the promised Messiah, the blessed Seed. Christ was sacrificed in our stead, as this ram instead of Isaac, and his death was our discharge. And observe, that the temple, the place of sacrifice, was afterwards built upon this same mount Moriah; and Calvary, where Christ was crucified, was near. A new name was given to that place, for the encouragement of all believers, to the end of the world, cheerfully to trust in God, and obey him. Jehovah-jireh, the Lord will provide; probably alluding to what Abraham had said, God will provide himself a lamb. The Lord will always have his eye upon his people, in their straits and distresses, that he may give them seasonable help.At this critical moment the angel of the Lord interposes to prevent the actual sacrifice. "Lay not thy hand upon the lad." Here we have the evidence of a voice from heaven that God does not accept of human victims. Man is morally unclean, and therefore unfit for a sacrifice. He is, moreover, not in any sense a victim, but a doomed culprit, for whom the victim has to be provided. And for a typical sacrifice that cannot take away, but only shadow forth, the efficacious sacrifice, man is neither fit nor necessary. The lamb without blemish, that has no penal or protracted suffering, is sufficient for a symbol of the real atonement. The intention, therefore, in this case was enough, and that was now seen to be real. "Now I know that thou fearest God." This was known to God antecedent to the event that demonstrated it. But the original "I have known" denotes an eventual knowing, a discovering by actual experiment; and this observable probation of Abraham was necessary for the judicial eye of God, who is to govern the world, and for the conscience of man, who is to be instructed by practice as well as principle. "Thou hast not withheld thy son from me." This voluntary surrender of all that was dear to him, of all that he could in any sense call his own, forms the keystone of Abraham's spiritual experience. He is henceforth a tried man.11, 12. the angel … called, &c.—The sacrifice was virtually offered—the intention, the purpose to do it, was shown in all sincerity and fulness. The Omniscient witness likewise declared His acceptance in the highest terms of approval; and the apostle speaks of it as actually made (Heb 11:17; Jas 2:21). The angel of the Lord, i.e. Christ the Angel of the covenant, as appears from Genesis 22:12,16. He repeats his name to prevent Abraham, whom he knew to be most expeditious in God’s service, and just ready to give the deadly blow.

And the Angel of the Lord called unto him out of heaven,.... Not a created angel, but the eternal one, the Son of God, who perhaps appeared in an human form, and spoke with an articulate voice, as be frequently did; for that this was a divine Person is clear from his swearing by himself, and renewing the promise unto Abraham, Genesis 22:16,

and said, Abraham, Abraham; the repeating his name denotes haste to prevent the slaughter of his son, which was just upon the point of doing, and in which Abraham was not dilatory, but ready to make quick dispatch; and therefore with the greater eagerness and vehemency the angel calls him by name, and doubles it, to raise a quick and immediate attention to him, which it did:

and he said, here am I: ready to hearken to what shall be said, and to obey what should be ordered; see Gill on Genesis 22:1.

And the angel of the LORD called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I.
11. the angel of the Lord] See note on Genesis 16:11.

Abraham, Abraham] For the reiteration of the name, denoting special earnestness, compare Genesis 46:2; Exodus 3:4; 1 Samuel 3:10; Acts 9:4. Abraham’s act is arrested at the last possible moment. The sacrifice of Isaac was practically completed, when the hand of Abraham raised the knife over his son. The moral surrender had been complete.

Verse 11. - And the angel of the Lord - Maleach Jehovah (vide Genesis 16:7); introduced into the narrative at this point not as a Jehovistic alteration (Bleek, Kalisch, et alii), but because the God of redemption now interposes for the deliverance of both Isaac and Abraham (Hengetenberg) - called unto him out of heaven, and said, Abraham, Abraham (the repetition denotes urgency, as contrasted with Ver. 1): and he said, Here am I. Genesis 22:11In this eventful moment, when Isaac lay bound like a lamb upon the altar, about to receive the fatal stroke, the angel of the Lord called down from heaven to Abraham to stop, and do his son no harm. For the Lord now knew that Abraham was אלהים ירא God-fearing, and that his obedience of faith did extend even to the sacrifice of his own beloved son. The sacrifice was already accomplished in his heart, and he had fully satisfied the requirements of God. He was not to slay his son: therefore God prevented the outward fulfilment of the sacrifice by an immediate interposition, and showed him a ram, which he saw, probably being led to look round through a rustling behind him, with its horns fast in a thicket (אחר adv. behind, in the background); and as an offering provided by God Himself, he sacrificed it instead of his son.
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