Genesis 22:5
And Abraham said to his young men, Abide you here with the ass; and I and the lad will go yonder and worship, and come again to you.
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EXPOSITORY (ENGLISH BIBLE)
(5) I and the lad will . . . come again to you.—In these words Abraham gives utterance to the hope ascribed to him in Hebrews 11:19. The belief in the resurrection of the body was no new thing with Abraham, as it was part of the creed both of Chaldea and Egypt (Tomkins, Studies, p. 127).

God will provide himself a lamb.—Heb., the lamb. We learn from Hebrews 11:17-19, that Abraham expected that he was to consummate the sacrifice, but that Isaac would be restored to him from the dead, and the promise that his seed was to be born of him so fulfilled. The bestowal of Isaac had been so extraordinary, that Abraham would not feel staggered at what otherwise would have seemed incredible. Apparently, therefore, he meant Isaac by the lamb, thus showing that it was not he who chose the victim, but God. The few words that passed between father and son, the notice by the latter that amid such careful preparation no victim had been provided, the father’s answer that that matter was left to God, the resolute faith of the one, and the trusting submission of the other, as “they went both of them together,” form a picture full not merely of interest, but even of tragical pathos.

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.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). Abraham said this, lest they should hinder him in the execution of his design.

I and the lad will come again to you; for he knew that God both could and would for his promise sake, either preserve Isaac from being sacrificed, or afterward raise him from the dead, as it is intimated, Hebrews 11:19. 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.)

And Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship, and {e} come again to you.

(e) He did not doubt that God would accomplish his promise, even if he should sacrifice his son.

EXEGETICAL (ORIGINAL LANGUAGES)
5. I and the lad] Abraham’s words are either intended to conceal his intention; or they imply hope, against all hope. “Come again,” i.e. come back to the young men. He will not let the servants know the nature of the expedition.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. Here Abraham planted a tamarisk and called upon the name of the Lord (vid., Genesis 4:26), the everlasting God. Jehovah is called the everlasting God, as the eternally true, with respect to the eternal covenant, which He established with Abraham (Genesis 17:7). The planting of this long-lived tree, with its hard wood, and its long, narrow, thickly clustered, evergreen leaves, was to be a type of the ever-enduring grace of the faithful covenant God.
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