Genesis 22:6
And Abraham took the wood of the burnt offering, and laid it on Isaac his son; and he took the fire in his hand, and a knife; and they went both of them together.
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Genesis 22:6. Isaac’s carrying the wood was a type of Christ, who carried his own cross, while Abraham, with a steady and undaunted resolution, carried the fatal knife and fire.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). Isaac, though called a lad, Genesis 22:5, was now a grown man, at least five and twenty years old, and therefore well able to bear that burden; and in this act he was an eminent type of Christ, who carried that wood upon which he was crucified. And Abraham took the wood of the burnt offering,.... Which Josephus (a) says was laid upon the ass, and carried by that; and if so, he took it from thence: but it is probable it was carried by his two servants, since it was not more than Isaac himself afterwards carried, as in the next clause:

and laid it upon Isaac his son: who was a grown man, and able to carry it: in this also he was a type of Christ, on whom the wood of his cross was laid, and which he bore when he went to be crucified, John 19:17; and this wood may be also a figure of our sins laid on him by his Father, and which he bore in his body on the tree, 1 Peter 2:24; and which were like wood to fire, fuel for the wrath of God, which came down upon him for them:

and he took the fire in his hand, and a knife; a vessel in one hand, in which fire was to kindle the wood with, and a knife in the other hand to slay the sacrifice with; the one to slay his son with, and the other to burn him with; and to carry these for such purposes must be very trying. This is the first time we read in Scripture of fire for use, or of a knife. Some say the first inventor of fire was Prometheus, others Phoroneus (b), from whence he seems to have his name; but according to Sanchoniatho (c), the immediate posterity of Cain first invented it, whose names were light, fire, and flame; and these, he says, found out the way of generating fire, by rubbing pieces of wood against each other, and taught men the use of it. "Knife", in the Hebrew language, has its name from eating and consuming, as Ben Melech observes; some render it a "sword" (d), but wrongly, and which has led the painter into a mistake, to represent Abraham with a sword in his hand to slay his son:

and they went both of them together; from the place where they left the young men, to the place where the sacrifice was to be offered.

(a) Antiqu. l. 1. c. 13. sect. 2.((b) Pausan. Corinthiaca sive, l. 2. p. 119. (c) Apud Euseb. Evangel. Praepar. l. 1. c. 10. p. 34. (d) "gladium", V. L. Pagninus, Montanus, Calvin.

And Abraham took the wood of the burnt offering, and laid it upon Isaac his son; and he took the fire in his hand, and a knife; and they went both of them together.
6. laid it upon Isaac] Isaac carries the heavy weight of the wood; Abraham, the more dangerous burden of the fire (i.e. a brazier) and the knife.Verse 6. - And Abraham took the wood of the burnt offering, and laid it upon Isaac his son; - instinctively the mind reverts to the cross-bearing of Abraham's greater Son (John 19:17) - and he took the fire in his hand, and a knife (to him terribly suggestive weapons); and they went both of them together. Doubtless in silence on Abraham's part and wonder on Isaac's, since as yet no declaration had been made of the true purpose of their journey. Abraham sojourned a long time there in the Philistines' land. There Isaac was probably born, and grew up to be a young man (Genesis 22:6), capable of carrying the wood for a sacrifice; cf. Genesis 22:19. The expression "in the land of the Philistines" appears to be at variance with Genesis 21:32, where Abimelech and Phicol are said to have returned to the land of the Philistines. But the discrepancy is easily reconciled, on the supposition that at that time the land of the Philistines had no fixed boundary, at all events, towards the desert. Beersheba did not belong to Gerar, the kingdom of Abimelech in the stricter sense; but the Philistines extended their wanderings so far, and claimed the district as their own, as is evident from the fact that Abimelech's people had taken the well from Abraham. On the other hand, Abraham with his numerous flocks would not confine himself to the Wady es Seba, but must have sought for pasture-ground in the whole surrounding country; and as Abimelech had given him full permission to dwell in his land (Genesis 20:15), he would still, as heretofore, frequently come as far as Gerar, so that his dwelling at Beersheba (Genesis 22:19) might be correctly described as sojourning (nomadizing) in the land of the Philistines.
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