1 And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am.

2 And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of.

3 And Abraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son, and clave the wood for the burnt offering, and rose up, and went unto the place of which God had told him.

4 Then on the third day Abraham lifted up his eyes, and saw the place afar off.

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

6 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.

7 And Isaac spake unto Abraham his father, and said, My father: and he said, Here am I, my son. And he said, Behold the fire and the wood: but where is the lamb for a burnt offering?

8 And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together.

9 And they came to the place which God had told him of; and Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood.

10 And Abraham stretched forth his hand, and took the knife to slay his son.

11 And the angel of the Lord called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I.

12 And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me.

13 And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son.

14 And Abraham called the name of that place Jehovahjireh: as it is said to this day, In the mount of the Lord it shall be seen.

15 And the angel of the Lord called unto Abraham out of heaven the second time,

16 And said, By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son:

17 That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies;

18 And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.

19 So Abraham returned unto his young men, and they rose up and went together to Beersheba; and Abraham dwelt at Beersheba.

20 And it came to pass after these things, that it was told Abraham, saying, Behold, Milcah, she hath also born children unto thy brother Nahor;

21 Huz his firstborn, and Buz his brother, and Kemuel the father of Aram,

22 And Chesed, and Hazo, and Pildash, and Jidlaph, and Bethuel.

23 And Bethuel begat Rebekah: these eight Milcah did bear to Nahor, Abraham's brother.

24 And his concubine, whose name was Reumah, she bare also Tebah, and Gaham, and Thahash, and Maachah.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
God commands Abraham to offer up Isaac.
We never are secure from trials In Hebrew, to tempt, and to try, or to prove, are expressed by the same word. Every trial is indeed a temptation, and tends to show the dispositions of the heart, whether holy or unholy. But God proved Abraham, not to draw him to sin, as Satan tempts. Strong faith is often exercised with strong trials, and put upon hard services. The command to offer up his son, is given in such language as makes the trial more grievous; every word here is a sword. Observe, 1. The person to be offered: Take thy son; not thy bullocks and thy lambs. How willingly would Abraham have parted with them all to redeem Isaac! Thy son; not thy servant. Thine only son; thine only son by Sarah. Take Isaac, that son whom thou lovest. 2. The place: three days' journey off; so that Abraham might have time to consider, and might deliberately obey. 3. The manner: Offer him fro a burnt-offering; not only kill his son, his Isaac, but kill him as a sacrifice; kill him with all that solemn pomp and ceremony, with which he used to offer his burnt-offerings.
EGW SDA Bible Commentary
(James 1:13). God Permitted Circumstances to Test
—What is temptation?—It is the means by which those who claim to be the children of God are tested and tried. We read that God tempted Abraham, that He tempted the children of Israel. This means that He permitted circumstances to occur to test their faith, and lead them to look to Him for help. God permits temptation to come to His people today, that they may realize that He is their helper. If they draw nigh to Him when they are tempted, He strengthens them to meet the temptation. But if they yield to the enemy, neglecting to place themselves close to their Almighty Helper, they are overcome. They separate themselves from God. They do not give evidence that they walk in God's way (The Signs of the Times, March 12, 1912, reprinted from The Signs of the Times, May 27, 1897).
John Wesley's Bible Commentary
Here is the trial of Abraham's faith, whether it continued so strong, so vigorous, so victorious, after a long settlement in communion with God, as it was at first, when by it he left his country: then it appeared that he loved God better than his father; now, that he loved him better than his son. After these things - After all the other exercises he had had, all the difficulties he had gone through: now perhaps he was beginning to think the storms were blown over but after all, this encounter comes, which is stranger than any yet. God did tempt Abraham - Not to draw him to sin, so Satan tempts; but to discover his graces, how strong they were, that they might be found to praise and honour and glory. The trial itself: God appeared to him as he had formerly done, called him by name Abraham, that name which had been given him in ratification of the promise: Abraham, like a good servant, readily answered, Here am I; what saith my Lord unto his servant? Probably he expected some renewed promise, like those, (Genesis 15:1) , (Genesis 17:1) , but to his great amazement that which God hath to say to him is in short, Abraham, go kill thy son: and this command is given him in such aggravating language as makes the temptation abundantly more grievous. When God speaks, Abraham, no doubt, takes notice of every word, and listens attentively to it: and every word here is a sword in his bones; the trial is steel'd with trying phrases. Is it any pleasure to the Almighty that he should afflict? No, it is not; yet when Abraham's faith is to be tried, God seems to take pleasure in the aggravation of the trial.
John Calvin Bible Commentary
And it came to pass. This chapter contains a most memorable narrative. For although Abraham, through the whole course of his life, gave astonishing proofs of faith and obedience, yet none more excellent can be imagined than the immolation of his son. For other temptations with which the Lord had exercised him, tended, indeed, to his mortification; but this inflicted a wound far more grievous than death itself. Here, however, we must consider something greater and higher than the paternal grief and anguish, which, being produced by the death of an only son, pierced through the breast of the holy man. It was sad for him to be deprived of his only son, sadder still that this one should be torn away by a violent death, but by far the most grievous that he himself should be appointed as the executioner to slay him with his own hand. Other circumstances, which will be noted in their proper place, I now omit. But all these things, if we compare them with the spiritual conflict of conscience which he endured, will appear like the mere play, or shadows of conflicts. For the great source of grief to him was not his own bereavement, not that he was commanded to slay his only heir, the hope of future memorial and of name, the glory and support of his family; but that, in the person of this son, the whole salvation of the world seemed to be extinguished and to perish. His contest, too, was not with his carnal passions, but, seeing that he wished to devote himself wholly to God, his very piety and religion filled him with distracting thoughts. For God, as if engaging in personal contest with him, requires the death of the boy, to whose person He himself had annexed the hope of eternal salvation. So that this latter command was, in a certain sense, the destruction of faith. This foretaste of the story before us, it was deemed useful to give to the readers, that they may reflect how deserving it is of diligent and constant meditation.After these things God did tempt Abraham. The expression, after these things, is not to be restricted to his last vision; Moses rather intended to comprise in one word the various events by which Abraham had been tossed up and down; and again, the somewhat more quiet state of life which, in his old age, he had lately begun to obtain. He had passed an unsettled life in continued exile up to his eightieth year; having been harassed with many contumelies and injuries, he had endured with difficulty a miserable and anxious existence, in continual trepidation; famine had driven him out of the land whither he had gone, by the command and under the auspices of God, into Egypt. Twice his wife had been torn from his bosom; he had been separated from his nephew; he had delivered this nephew, when captured in war, at the peril of his own life. He had lived childless with his wife, when yet all his hopes were suspended upon his having offspring. Having at length obtained a son, he was compelled to disinherit him, and to drive him far from home. Isaac alone remained, his special but only consolation; he was enjoying peace at home, but now God suddenly thundered out of heaven, denouncing the sentence of death upon this son. The meaning, therefore, of the passage is, that by this temptation, as if by the last act, the faith of Abraham was far more severely tried than before.God did tempt Abraham. James, in denying that any one is tempted by God, (James 1:13,) refutes the profane calumnies of those who, to exonerate themselves from the blame of their sins, attempt to fix the charge of them upon God. Wherefore, James truly contends, that those sins, of which we have the root in our own concupiscence, ought not to be charged upon another. For though Satan instils his poison, and fans the flame of our corrupt desires within us, we are yet not carried by any external force to the commission of sin; but our own flesh entices us, and we willingly yield to its allurements. This, however is no reason why God may not be said to tempt us in his own way, just as he tempted Abraham, — that is, brought him to a severe test, — that he might make full trial of the faith of his servant.And said unto him. Moses points out the kind of temptation; namely, that God would shake the faith which the holy man had placed in Hisword, by a counter assault of the word itself. He therefore addresses him by name, that there may be no doubt respecting the Author of the command. For unless Abraham had been fully persuaded that it was the voice of God which commanded him to slay his son Isaac, he would have been easily released from anxiety; for, relying on the certain promise of God, he would have rejected the suggestion as the fallacy of Satan; and thus, without any difficulty, the temptation would have been shaken off. But now all occasion of doubt is removed; so that, without controversy, he acknowledges the oracle, which he hears, to be from God. Meanwhile, God, in a certain sense, assumes a double character, that, by the appearance of disagreement and repugnance in which He presents Himself in his word, he may distract and wound the breast of the holy man. For the only method of cherishing constancy of faith, is to apply all our senses to the word of God. But so great was then the discrepancy of the word, that it would wound and lacerate the faith of Abraham. Wherefore, there is great emphasis in the word, “said,”because God indeed made trial of Abraham’s faith, not in the usual manner, but by drawing him into a contest with his own word.Whatever temptations assail us, let us know that the victory is in our own hands, so long as we are endued with a firm faith; otherwise, we shall be, by no means, able to resist. If, when we are deprived of the sword of the Spirit, we are overcome, what would be our condition were God himself to attack us with the very sword, with which he had been wont to arm us? This, however, happened to Abraham. The manner in which Abraham, by faith, wrestled with this temptation, we shall afterwards see, in the proper place.And he said, Behold, here I am. It hence appears that the holy man was, in no degree, afraid of the wiles of Satan. For the faithful are not in such haste to obey God, as to allow a foolish credulity to carry them away, in whatever direction the breath of a doubtful vision may blow. But when it was once clear to Abraham, that he was called by God, he testified, by this answer, his prompt desire to yield obedience. For the expression before us is as much as if he said, Whatever God may have been pleased to command, I am perfectly ready to carry into effect. And, truly, he does not wait till God should expressly enjoin this or the other thing, but promises that he will be simply, and without exception, obedient in all things. This, certainly, is true subjection, when we are prepared to act, before the will of God is known to us. We find, indeed, all men ready to boast that they will do as Abraham did; but when it comes to the trial, they shrink from the yoke of God. But the holy man, soon afterwards, proves, by his very act, how truly and seriously he had professed, that he, without delay, and without disputation, would subject himself to the hand of God.
McArther Bible Commentary
God tested Abraham. This was not a temptation; rather, God examined Abraham's heart (cf. Jas 1:2-4, Jas 1:12-18).
Bible Cross References
Hebrews 11:17 James 1:12 James 1:13 Genesis 22:11 Deuteronomy 8:2 Deuteronomy 8:16 Psalm 11:5

Verse 2

Matthew Henry's Concise Bible Commentary
God commands Abraham to offer up Isaac.
We never are secure from trials In Hebrew, to tempt, and to try, or to prove, are expressed by the same word. Every trial is indeed a temptation, and tends to show the dispositions of the heart, whether holy or unholy. But God proved Abraham, not to draw him to sin, as Satan tempts. Strong faith is often exercised with strong trials, and put upon hard services. The command to offer up his son, is given in such language as makes the trial more grievous; every word here is a sword. Observe, 1. The person to be offered: Take thy son; not thy bullocks and thy lambs. How willingly would Abraham have parted with them all to redeem Isaac! Thy son; not thy servant. Thine only son; thine only son by Sarah. Take Isaac, that son whom thou lovest. 2. The place: three days' journey off; so that Abraham might have time to consider, and might deliberately obey. 3. The manner: Offer him fro a burnt-offering; not only kill his son, his Isaac, but kill him as a sacrifice; kill him with all that solemn pomp and ceremony, with which he used to offer his burnt-offerings.
EGW SDA Bible Commentary
Nothing Too Precious to Give to God
—This act of faith in Abraham is recorded for our benefit. It teaches us the great lesson of confidence in the requirements of God, however close and cutting they may be; and it teaches children perfect submission to their parents and to God. By Abraham's obedience we are taught that nothing is too precious for us to give to God (The Signs of the Times, January 27, 1887, reprinted from Testimonies for the Church 3:368).
John Wesley's Bible Commentary
And he said, take thy son - Not thy bullocks and thy lambs; how willingly would Abraham have parted with them by thousands to redeem Isaac! Not thy servant, no, not the steward of thine house. Thine only son - Thine only son by Sarah. Ishmael was lately cast out, to the grief of Abraham, and now Isaac only was left and must he go too? Yes: take Isaac, him by name, thy laughter, that son indeed. Yea, that son whom thou lovest - The trial was of Abraham's love to God, and therefore it must be in a beloved son: in the Hebrew 'tis expressed more emphatically, and I think might very well be read thus, Take now that son of thine, that only son of thine, whom thou lovest, that Isaac. And get thee into the land of Moriah - Three days journey off: so that he might have time to consider it, and if he do it, must do it deliberately. And offer him for a burnt offering - He must not only kill his son, but kill him as a sacrifice, with all that sedateness and composedness of mind, with which he used to offer his burnt - offering.
John Calvin Bible Commentary
Take now thy son. Abraham is commanded to immolate his son. If God had said nothing more than that his son should die, even this message would have most grievously wounded his mind; because, whatever favor he could hope for from God, was included in this single promise, In Isaac shall thy seed be called. Whence he necessarily inferred, that his own salvation, and that of the whole human race, would perish, unless Isaac remained in safety. For he was taught, by that word, that God would not be propitious to man without a Mediator. For although the declaration of Paul, that ‘all the promises of God in Christ are yea and Amen,’ was not yet written, (2 Corinthians 1:20,) it was nevertheless engraven on the heart of Abraham. Whence, however, could he have had this hope, but from Isaac? The matter had come to this; that God would appear to have done nothing but mock him. Yet not only is the death of his son announced to him, but he is commanded with his own hand to slay him, as if he were required, not only to throw aside, but to cut in pieces, or cast into the fire, the charter of his salvation, and to have nothing left for himself, but death and hell. But it may be asked, how, under the guidance of faith, he could be brought to sacrifice his son, seeing that what was proposed to him, was in opposition to that word of God, on which it is necessary for faith to rely? To this question the Apostle answers, that his confidence in the word of God remained unshaken; because he hoped that God would be able to cause the promised benediction to spring up, even out of the dead ashes of his son. (Hebrews 11:19.) His mind, however, must of necessity have been severely crushed, and violently agitated, when thecommandand thepromiseof God were conflicting within him. But when he had come to the conclusion, that the God with whom he knew he had to do, could not be his adversary; although he did not immediately discover how the contradiction might be removed, he nevertheless, by hope, reconciled the command with the promise; because, being indubitably persuaded that God was faithful, he left the unknown issue to Divine Providence. Meanwhile, as with closed eyes, he goes whither he is directed. The truth of God deserves this honor; not only that it should far transcend all human means, or that it alone, even without means, should suffice us, but also that it should surmount all obstacles. Here, then, we perceive, more clearly, the nature of the temptation which Moses has pointed out. It was difficult and painful to Abraham to forget that he was a father and a husband; to cast off all human affections; and to endure, before the world, the disgrace of shameful cruelty, by becoming the executioner of his son. But the other was a far more severe and horrible thing; namely, that he conceives God to contradict Himself and His own word; and then, that he supposes the hope of the promised blessing to be cut off from him, when Isaac is torn away from his embrace. For what more could he have to do with God, when the only pledge of grace is taken away? But as before, when he expected seed from his own dead body, he, by hope, rose above what it seemed possible to hope for; so now, when, in the death of his son, he apprehends the quickening power of God, in such a manner, as to promise himself a blessing out of the ashes of his son, he emerges from the labyrinth of temptation; for, in order that he might obey God, it was necessary that he should tenaciously hold the promise, which, had it failed, faith must have perished. But with him the promise always flourished; because he both firmly retained the love with which God had once embraced him, and subjected to the power of God everything which Satan raised up to disturb his mind. But he was unwilling to measure, by his own understanding, the method of fulfilling the promise, which he knew depended on the incomprehensible power of God. It remains for every one of us to apply this example to himself. The Lord, indeed, is so indulgent to our infirmity, that he does not thus severely and sharply try our faith: yet he intended, in the father of all the faithful, to propose an example by which he might call us to a general trial of faith. For the faith, which is more precious than gold and silver, ought not to lie idle, without trial; and experience teaches, that each will be tried by God, according to the measure of his faith. At the same time, also, we may observe, that God tempts his servants, not only when he subdues the affections of the flesh, but when he reduces all their senses to nothing, that he may lead them to a complete renunciation of themselves.Thine only son Isaac, whom thou lovest. As if it were not enough to command in one word the sacrifice of his son, he pierces, as with fresh strokes, the mind of the holy man. By calling him hisonlyson, he again irritates the wound recently indicted, by the banishment of the other son; he then looks forward into futurity, because no hope of offspring would remain. If the death of a firstborn son is wont to be grievous, what must the mourning of Abraham be? Each word which follows is emphatical, and serves to aggravate his grief. ‘Slay’ (he says) ‘him whom alone thou lowest.’ And he does not here refer merely to his paternal love, but to that which sprung from faith. Abraham loved his son, not only as nature dictates, and as parents commonly do, who take delight in their children, but as beholding the paternal love of God in him: lastly, Isaac was the mirror of eternal life, and the pledge of all good things. Wherefore God seems not so much to assail the paternal love of Abraham, as to trample upon His own benevolence. There is equal emphasis in the nameIsaacby which Abraham was taught, that nowhere besides did any joy remain for him. Certainly, when he who had been given as the occasion of joy, was taken away, it was just as if God should condemn Abraham to eternal torment. We must always remember that Isaac was not a son of the common order, but one in whose person the Mediator was promised.Get thee into the land of Moriah. The bitterness of grief is not a little increased by this circumstance. For God does not require him to put his son immediately to death, but compels him to revolve this execution in his mind during three whole days, that in preparing himself to sacrifice his son, he may still more severely torture all his own senses. Besides, he does not even name the place where he requires that dire sacrifice to be offered, Upon one of the mountains, (he says,) that I will tell thee of. So before, when he, commanded him to leave his country he held his mind in suspense. But in this affair, the delay which most cruelly tormented the holy man, as if he had been stretched upon the rack, was still less tolerable. There was, however, a twofold use of this suspense. For there is nothing to which we are more prone than to be wise beyond our measure. Therefore, in order that we may become docile and obedient to God, it is profitable for us that we should be deprived of our own wisdom, and that nothing should be left us, but to resign ourselves to be led according to his will. Secondly, this tended also to make him persevere, so that he should not obey God by a merely sudden impulse. For, as he does not turn back in his journey, nor revolve conflicting counsels; it hence appears, that his love to God was confirmed by such constancy, that it could not be affected by any change of circumstances. Jerome explains the land of Moriah to be ‘the land of vision,’ as if the name had been derived fromראה(rahah.) But all who are skilled in the Hebrew language condemn this opinion. Nor am I better satisfied with those who interpret it themyrrhof God.It is certainly acknowledged by the consent of the greater part, that it is derived from the wordירה(yarah,) which signifies to teach or fromירא(yarai,) which signifies tofear. There is, however, even at this time, a difference among interpreters, some thinking that the doctrine of God is here specially inculcated. Let us follow the most probable opinion; namely, that it is called the land of divine worship, either because God had appointed it for the offering of the sacrifice, in order that Abraham might not dispute whether some other place should not rather be chosen; or because the place for the temple was already fixed there; and I rather adopt this second explanation; that God there required a present worship from his servant Abraham, because already in his secret counsel, he had determined in that place to fix his ordinary worship. And sacrifices properly receive their name from the word which signifiesfear, because they give proof of reverence to God. Moreover, it is by no means doubtful that this is the place where the temple was. afterwards built.
McArther Bible Commentary
Take … your son … and offer him. These startling commands activated a special testing ordeal for Abraham, i.e., to sacrifice his "only son" (repeated three times by God, Gen 22:2, Gen 22:12, Gen 22:16). This would mean killing the son (over twenty years old) and with that, ending the promise of the Abrahamic covenant. Such action would seem irrational, yet Abraham obeyed (Gen 22:3). Moriah. Traditionally associated with Jerusalem, this is the site on which Solomon's temple would be built later (cf. 2Ch 3:1).
Bible Cross References
John 3:16 1 John 4:9 Genesis 8:20 Genesis 22:3 Genesis 22:9 Genesis 22:12 Genesis 22:16 2 Chronicles 3:1

Verse 3

Matthew Henry's Concise Bible Commentary
Abraham's faith and obedience to the Divine command.
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, (1 Samuel 3:18).
John Wesley's Bible Commentary
The several steps of this obedience, all help to magnify it, and to shew that he was guided by prudence, and governed by faith, in the whole transaction. He rises early - Probably the command was given in the visions of the night, and early the next morning he sets himself about it, did not delay, did not demur. Those that do the will of God heartily will do it speedily. He gets things ready for a sacrifice, and it should seem, with his own hands, cleaves the wood for the burnt - offering. He left his servants at some distance off, left they should have created him some disturbance in his strange oblation. Thus when Christ was entering upon his agony in the garden, he took only three of his disciples with him.
John Calvin Bible Commentary
And Abraham rose up early in the morning.This promptitude shows the greatness of Abraham’s faith. Innumerable thoughts might come into the mind of the holy man; each of which would have overwhelmed his spirit, unless he had fortified it by faith. And there is no doubt that Satan, during the darkness of the night, would heap upon him a vast mass of cares. Gradually to overcome them, by contending with them, was the part of heroical courage. But when they were overcome, then immediately to gird himself to the fulfillment of the command of God, and even to rise early in the morning to do it, was a remarkable effort. Other men, prostrated by a message so dire and terrible, would have fainted, and have lain torpid, as if deprived of life; but the first dawn of morning was scarcely early enough for Abraham’s haste. Therefore, in a few words, Moses highly extols his faith, when he declares that it surmounted, in so short a space of time, the very temptation which was attended with many labyrinths.
Bible Cross References
Genesis 22:2 Genesis 22:4 Genesis 22:18 Joshua 8:10

Verse 4

Matthew Henry's Concise Bible Commentary
Abraham's faith and obedience to the Divine command.
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, (1 Samuel 3:18).
John Calvin Bible Commentary
And saw the place. He saw, indeed, with his eyes, the place which before had been shown him in secret vision. But when it is said, that he lifted up his eyes, Moses doubtless signifies, that he had been very anxious during the whole of the three days. In commanding his servants to remain behind, he does it that they may not lay their hands upon him, as upon a delirious and insane old man. And herein his magnanimity appears, that he ties his thoughts so well composed and tranquil, as to do nothing in an agitated manner. When, however, he says, that he will return with the boy, he seems not to be free from dissimulation and falsehood. Some think that he uttered this declaration prophetically; but since it is certain that he never lost sight of what had been promised concerning the raising up of seed in Isaac, it may be, that he, trusting in the providence of God, figured to himself his son as surviving even in death itself. And seeing that he went, as with closed eyes, to the slaughter of his son, there is nothing improbable in the supposition, that he spoke confusedly, in a matter so obscure.
McArther Bible Commentary
third day. With no appearance of reluctance or delay, Abraham rose early (Gen 22:3) for the two-day trip from Beersheba to Moriah, one of the hills around Jerusalem.
Bible Cross References
Genesis 22:3 Genesis 22:5

Verse 5

Matthew Henry's Concise Bible Commentary
Abraham's faith and obedience to the Divine command.
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, (1 Samuel 3:18).
McArther Bible Commentary
the lad and I will go … we will come back. The three-day journey (Gen 22:4) afforded much time to reflect upon God's commands but, without wavering or questioning the morality of human sacrifice or the purposes of God, Abraham confidently assured his servants of his and Isaac's return and went ahead with arrangements for the sacrifice (Gen 22:6). Heb 11:17-19 reveals that he was so confident in the permanence of God's promise, that he believed if Isaac were to be killed, God would raise him from the dead (see notes), or God would provide a substitute for Isaac (Gen 22:8).
Bible Cross References
Genesis 22:4 Genesis 22:6 Genesis 22:19 Exodus 24:14

Verse 6

Matthew Henry's Concise Bible Commentary
Abraham's faith and obedience to the Divine command.
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, (1 Samuel 3:18).
John Wesley's Bible Commentary
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.
Bible Cross References
John 19:17 Genesis 22:5

Verse 7

Matthew Henry's Concise Bible Commentary
Abraham's faith and obedience to the Divine command.
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, (1 Samuel 3:18).
John Wesley's Bible Commentary
Behold the fire and the wood, but where is the lamb? - This is, A trying question to Abraham; how could he endure to think that Isaac is himself the lamb? 'Tis a teaching question to us all, that when we are going to worship God, we should seriously consider whether we have every thing ready, especially the lamb for a burnt - offering. Behold, the fire is ready; that is, the Spirit's assistance, and God's acceptance: the wood is ready, the instituted ordinances designed to kindle our affections, which indeed, without the Spirit, are but like wood without fire, but the Spirit works by them. All things are now ready, but where is the lamb? Where is the heart? Is that ready to be offered up to God, to ascend to him as a burnt - offering?
John Calvin Bible Commentary
My father. God produces here a new instrument of torture, by which he may, more and more, torment the breast of Abraham, already pierced with so many wounds. And it is not to be doubted, that God designedly both framed the tongue of Isaac to this tender appellation, and directed it to this question, in order that nothing might be wanting to the extreme severity of Abraham’s grief. Yet the holy man sustains even this attack with invincible courage; and is so far from being disturbed in his proposed course, that he shows himself to be entirely devoted to God, hearkening to nothing which should either shake his confidence, or hinder his obedience. But it is important to notice the manner in which he unties this inextricable knot; namely, by taking refuge in Divine Providence, God will provide himself a lamb. This example is proposed for our imitation. Whenever the Lord gives a command, many things are perpetually occurring to enfeeble our purpose: means fail, we are destitute of counsel, all avenues seem closed. In such straits, the only remedy against despondency is, to leave the event to God, in order that he may open a way for us where there is none. For as we act unjustly towards God when we hope for nothing from him but what our senses can perceive, so we pay Him the highest honor, when, in affairs of perplexity, we nevertheless entirely acquiesce in his providence.
Bible Cross References
John 1:29 John 1:36 Revelation 13:8 Genesis 22:8 Exodus 29:38

Verse 8

Matthew Henry's Concise Bible Commentary
Abraham's faith and obedience to the Divine command.
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, (1 Samuel 3:18).
John Wesley's Bible Commentary
My son, God will provide himself a lamb - This was the language either, Of his obedience; we must offer the lamb which God has appointed now to be offered; thus giving him this general rule of submission to the divine will to prepare him for the application of it to himself. Or, Of his faith; whether he meant it so or no, this proved to be the meaning of it; a sacrifice was provided instead of Isaac. Thus, Christ the great sacrifice of atonement was of God's providing: when none in heaven or earth could have found a lamb for that burnt - offering, God himself found the ransom. All our sacrifices of acknowledgement are of God's providing too; 'tis he that prepares the heart. The broken and contrite spirit is a sacrifice of God, of his providing.
John Calvin Bible Commentary
So they went both of them together. Here we perceive both the constancy of Abraham, and the modesty of his son. For Abraham is not rendered more remiss by this obstacle and the son does not persist in replying to his father’s answer. For he might easily have objected, Wherefore have we brought wood and the knife without a lamb, if God has commanded sacrifices to be made to him? But because he supposes that the victim has been omitted, for some valid reason, and not through his father’s forgetfulness, he acquiesces, and is silent.
Bible Cross References
Genesis 22:7 Genesis 22:9 Genesis 22:14

Verse 9

Matthew Henry's Concise Bible Commentary
Abraham's faith and obedience to the Divine command.
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, (1 Samuel 3:18).
John Wesley's Bible Commentary
With the same resolution and composedness of mind, he applies himself to the compleating of this sacrifice. After many a weary step, and with a heavy heart, he arrives at length at the fatal place; builds the altar, an altar of earth, we may suppose, the saddest that ever be built; lays the wood in order for Isaac's funeral pile; and now tells him the amazing news. Isaac, for ought appears, is as willing as Abraham; we do not find that he made any objection against it. God commands it to be done, and Isaac has learned to submit. Yet it is necessary that a sacrifice be bound; the great Sacrifice, which, in the fulness of time, was to be offered up, must be bound, and therefore so must Isaac. Having bound him he lays him upon the altar, and his hand upon the head of the sacrifice. Be astonished, O heavens, at this, and wonder, O earth! here is an act of faith and obedience which deserves to be a spectacle to God, angels and men; Abraham's darling, the church's hope, the heir of promise, lies ready to bleed and die by his own father's hands! Now this obedience of Abraham in offering up Isaac is a lively representation, Of the love of God to us, in delivering up his only begotten Son to suffer and die for us, as a sacrifice. Abraham was obliged both in duty and gratitude to part with Isaac and parted with him to a friend, but God was under no obligations to us, for we were enemies. Of our duty to God in return of that love we must tread in the steps of this faith of Abraham. God, by his word, calls us to part with all for Christ, all our sins, tho' they have been as a right hand, or a right eye, or an Isaac; all those things that are rivals with Christ for the sovereignity of our heart; and we must chearfully let them all go. God, by his providence, which is truly the voice of God, calls us to part with an Isaac sometimes, and we must do it by a chearful resignation and submission to his holy will.
John Calvin Bible Commentary
And they came to the place. Moses purposely passes over many things, which, nevertheless, the reader ought to consider. When he has mentioned the building of the altar, he immediately afterwards adds, that Isaac was bound. But we know that he was then of middle age, so that he might either be more powerful than his father, or, at least, equal to resist him, if they had to contend by force; wherefore, I do not think that force was employed against the youth, as against one struggling and unwilling to die: but rather, that he voluntarily surrendered himself. It was, however, scarcely possible that he would offer himself to death, unless he had been already made acquainted with the divine oracle: but Moses, passing by this, only recites that he was bound. Should any one object, that there was no necessity to bind one who willingly offered himself to death; I answer, that the holy man anticipated, in this way, a possible danger; lest any thing might happen in the midst of the act to interrupt it. The simplicity of the narrative of Moses is wonderful; but it has greater force than the most exaggerated tragical description. The sum of the whole turns on this point; that Abraham, when he had to slay his son, remained always like himself; and that the fortitude of his mind was such as to render his aged hand equal to the task of offering a sacrifice, the very sight of which was enough to dissolve and to destroy his whole body.
McArther Bible Commentary
Abraham's preparations to kill his only son clearly evidenced his trust in God. Cf. Heb 11:17-19.
Bible Cross References
Hebrews 11:17 James 2:21 Genesis 8:20 Genesis 12:7 Genesis 12:8 Genesis 13:18 Genesis 22:2 Genesis 22:8 Genesis 22:10 1 Kings 18:33

Verse 10

Matthew Henry's Concise Bible Commentary
Abraham's faith and obedience to the Divine command.
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, (1 Samuel 3:18).
Bible Cross References
James 2:21 Genesis 22:9 Genesis 22:11 Genesis 22:18

Verse 11

Matthew Henry's Concise Bible Commentary
Another sacrifice is provided instead of Isaac.
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.
John Wesley's Bible Commentary
The Angel of the Lord - That is, God himself, the eternal Word, the Angel of the covenant, who was to be the great Redeemer and Comforter.
John Calvin Bible Commentary
And the angel of the Lord called unto him. The inward temptation had been already overcome, when Abraham intrepidly raised his hand to slay his son; and it was by the special grace of God that he obtained so signal a victory. But now Moses subjoins, that suddenly beyond all hope, his sorrow was changed into joy. Poets, in their fables, when affairs are desperate, introduce some god who, unexpectedly, appears at the critical juncture. It is possible that Satan, by figments of this kind, has endeavored to obscure the wonderful and stupendous interpositions of God, when he has unexpectedly appeared for the purpose of bringing assistance to his servants. This history ought certainly to be known and celebrated among all people; yet, by the subtlety of Satan, not only has the truth of God been adulterated and turned into a lie, but also distorted into materials for fable, in order to render it the more ridiculous. But it is our business, with earnest minds to consider how wonderfully God, in the very article of death, both recalled Isaac from death to life, and restored to Abraham his son, as one who had risen from the tomb. Moses also describes the voice of the angel, as having sounded out of heaven, to give assurance to Abraham that he had come from God, in order that he might withdraw his hand, under the direction of the same faith by which he had stretched it out. For, in a cause of such magnitude, it was not lawful for him either to undertake or to relinquish anything, except under the authority of God. Let us, therefore, learn from his example, by no means, to pursue what our carnal sense may declare to be, probably, our right course; but let God, by his sole will, prescribe to us our manner of acting and of ceasing to act. And truly Abraham does not charge God with inconstancy, because he considers that there had been just cause for the exercising of his faith.
McArther Bible Commentary
Angel of the Lord. See note on Exo 3:2.
Bible Cross References
Genesis 16:7 Genesis 21:17 Genesis 21:18 Genesis 22:1 Genesis 22:10 Genesis 24:7 Genesis 31:11 Genesis 46:2 Genesis 48:16 Exodus 3:2

Verse 12

Matthew Henry's Concise Bible Commentary
Another sacrifice is provided instead of Isaac.
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.
EGW SDA Bible Commentary
Every Gift Is the Lord's
—Abraham's test was the most severe that could come to a human being. Had he failed under it, he would never have been registered as the father of the faithful. Had he deviated from God's command, the world would have lost an inspiring example of unquestioning faith and obedience. The lesson was given to shine down through the ages, that we may learn that there is nothing too precious to be given to God. It is when we look upon every gift as the Lord's, to be used in His service, that we secure the heavenly benediction. Give back to God your intrusted possession, and more will be intrusted to you. Keep your possessions to yourself, and you will receive no reward in this life, and will lose the reward of the life to come (The Youth's Instructor, June 6, 1901).Isaac a Figure of Christ—The offering of Isaac was designed by God to prefigure the sacrifice of His Son. Isaac was a figure of the Son of God, who was offered a sacrifice for the sins of the world. God desired to impress upon Abraham the gospel of salvation to men; and in order to make the truth a reality, and to test his faith, He required Abraham to slay his darling Isaac. All the agony that Abraham endured during that dark and fearful trial was for the purpose of deeply impressing upon his understanding the plan of redemption for fallen man (The Youth's Instructor, March 1, 1900).
John Wesley's Bible Commentary
Lay not thine hand upon the lad - God's time to help his people is, when they are brought to the greatest extremity: the more eminent the danger is, and the nearer to be put in execution, the more wonderful and the more welcome is the deliverance. Now know I that thou fearest God - God knew it before, but now Abraham had given a memorable evidence of it. He need do no more, what he had done was sufficient to prove the religious regard he had to God and his authority. The best evidence of our fearing God is our being willing to honour him with that which is dearest to us, and to part with all to him, or for him.
John Calvin Bible Commentary
Now I know that thou fearest God. The exposition of Augustine, ‘I have caused thee to know,’ is forced. But how can any thing become known to God, to whom all things have always been present? Truly, by condescending to the manner of men, God here says that what he has proved by experiment, is now made known to himself. And he speaks thus with us, not according to his own infinite wisdom, but according to our infirmity. Moses, however, simply means that Abraham, by this very act, testified how reverently he feared God. It is however asked, whether he had not already, on former occasions, given many proofs of his piety? I answer that when God had willed him to proceed thus far, he had, at length, completed his true trial; in other persons a much lighter trial might have been sufficient.And as Abraham showed that he feared God, by not sparing his own, and only begotten son; so a common testimony of the same fear is required from all the pious, in acts of self-denial. Now since God enjoins upon us a continual warfare, we must take care that none desires his release before the time.
McArther Bible Commentary
now I know. Abraham passed the test (Gen 22:1). He demonstrated faith that God responds to with justification. See note on Jas 2:21.
Bible Cross References
James 2:21 James 2:22 Genesis 22:2 Genesis 22:13 Genesis 22:16 Job 1:1

Verse 13

Matthew Henry's Concise Bible Commentary
Another sacrifice is provided instead of Isaac.
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.
John Wesley's Bible Commentary
Behold a ram - Tho' that blessed Seed was now typified by Isaac, yet the offering of him up was suspended 'till the latter end of the world, and in the mean time the sacrifice of beasts was accepted, as a pledge of that expiation which should be made by that great sacrifice. And it is observable, that the temple, the place of sacrifice, was afterward built upon this mount Moriah, (2 Chronicles 3:1) , and mount Calvary, where Christ was crucified, was not far off.
John Calvin Bible Commentary
And, behold, behind him a ram. What the Jews feign respecting this ram, as having been created on the sixth day of the world, is like the rest of their fictions. We need not doubt that it was presented there by miracle, whether it was then first created, or whether it was brought from some other place; for God intended to give that to his servant which would enable him, with joy and cheerfulness, to offer up a pleasant sacrifice: and at the same time he admonishes him to return thanks. Moreover, since a ram is substituted in the place of Isaac, God shows us, as in a glass, what is the design of our mortification; namely, that by the Spirit of God dwelling within us, we, though dead, may yet be living sacrifices. I am not ignorant that more subtle allegories may be elicited; but I do not see on what foundation they rest.
McArther Bible Commentary
instead of his son. The idea of substitutionary atonement is introduced, which would find its fulfillment in the death of Christ (Isa 53:4-6; Joh 1:29; 2Co 5:21).
Bible Cross References
Genesis 22:12 Genesis 22:14

Verse 14

Matthew Henry's Concise Bible Commentary
Another sacrifice is provided instead of Isaac.
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.
John Wesley's Bible Commentary
And Abraham called the place Jehovah - jireh - The Lord will provide. Probably alluding to what he had said, (Genesis 22:8) . God will provide himself a lamb - This was purely the Lord's doing: let it be recorded for the generations to come; that the Lord will see; he will always have his eyes upon his people in their straits, that he may come in with seasonable succour in the critical juncture. And that he will be seen, be seen in the mount, in he greatest perplexities of his people; he will not only manifest but magnify his wisdom, power and goodness in their deliverance. Where God sees and provides, he should be seen and praised. And perhaps it may refer to God manifest in the flesh.
John Calvin Bible Commentary
And Abraham called the name of that place. He not only, by the act of thanksgiving, acknowledges, at the time, that God has, in a remarkable manner, provided for him; but also leaves a monument of his gratitude to posterity. In most extreme anxiety, he had fled for refuge to the providence of God; and he testifies that he had not done so in vain. He also acknowledges that not even the ram had wandered thither accidentally, but had been placed there by God. Whereas, in process of time, the name of the place was changed, this was done purposely, and not by mistake. For they who have translated the active verb, ‘He will see,’ passively, have wished, in this manner, to teach that God not only looks upon those who are his, but also makes his help manifest to them; so that, in turn, he may be seen by them. The former has precedence in order; namely, that God, by his secret providence, determines and ordains what is best for us; but on this, the latter is suspended; namely, that he stretches out his hand to us, and renders himself visible by true experimental tokens.
Bible Cross References
Genesis 22:8 Genesis 22:13 Genesis 22:15 Exodus 17:15

Verse 15

Matthew Henry's Concise Bible Commentary
The covenant with Abraham renewed.
There are high declarations of God's favour to Abraham in this confirmation of the covenant with him, exceeding any he had yet been blessed with. Those that are willing to part with any thing for God, shall have it made up to them with unspeakable advantage. The promise, (Genesis 22:18), doubtless points at the Messiah, and the grace of the gospel. Hereby we know the loving-kindness of God our Saviour towards sinful man, in that he hath not withheld his Son, his only Son, from us. Hereby we perceive the love of Christ, in that he gave himself a sacrifice for our sins. Yet he lives, and calls to sinners to come to him, and partake of his blood-bought salvation. He calls to his redeemed people to rejoice in him, and to glorify him. What then shall we render for all his benefits? Let his love constrain us to live not to ourselves, but to Him who died for us, and rose again. Admiring and adoring His grace, let us devote our all to his service, who laid down his life for our salvation. Whatever is dearest to us upon earth is our Isaac. And the only way for us to find comfort in an earthly thing, is to give it by faith into the hands of God. Yet remember that Abraham was not justified by his readiness to obey, but by the infinitely more noble obedience of Jesus Christ; his faith receiving this, relying on this, rejoicing in this, disposed and made him able for such wonderful self-denial and duty.
John Wesley's Bible Commentary
And the Angel - Christ. Called unto Abraham - Probably while the ram was yet burning. Very high expressions are here of God's favour to Abraham, above any he had yet been blessed with.
John Calvin Bible Commentary
And the angel of the Lord called unto Abraham. What God had promised to Abraham before Isaac was born, he now again confirms and ratifies, after Isaac was restored to life, and arose from the altar, — as if it had been from the sepulcher, — to achieve a more complete triumph. The angel speaks in the person of God; in order that, as we have before said, the embassy of those who bear his name, may have the greater authority, by their being clothed with his majesty. These two things, however, are thought to be hardly consistent with each other; that what before was gratuitously promised, should here be deemed a reward. For we know that grace and reward are incompatible. Now, however, since the benediction which is promised in the seed, contains the hope of salvation, it may seem to follow that eternal life is given in return for good works. And the Papists boldly seize upon this, and similar passages, in order to prove that works are deserving of all the good things which God confers upon us. But I most readily retort this subtle argument upon those who bring it. For if that promise was before gratuitous, which is now ascribed to a reward; it appears that whatever God grants to good works, ought to be received as from grace. Certainly, before Isaac was born, this same promise had been already given; and now it receives nothing more than confirmation. If Abraham deserved a compensation so great, on account of his own virtue, the grace of God, which anticipated him, will be of none effect. Therefore, in order that the truth of God, founded upon his gratuitous kindness, may stand firm, we must of necessity conclude, that what is freely given, is yet called the reward of works. Not that God would obscure the glory of his goodness, or in any way diminish it; but only that he may excite his own people to the love of well-doing, when they perceive that their acts of duty are so far pleasing to him, as to obtain a reward; while yet he pays nothing as a debt, but gives to his own benefits the title of a reward. And in this there is no inconsistency. For the Lord here shows himself doubly liberal; in that he, wishing to stimulate us to holy living, transfers to our works what properly belongs to his pure beneficence. The Papists, therefore, wrongfully distort those benignant invitations of God, by which he would correct our torpor, to a different purpose, in order that man may arrogate to his own merits, what is the mere gift of divine liberality.
McArther Bible Commentary
In this formal reaffirmation of His Abrahamic covenant, the Lord mentioned the three elements of land, seed, and blessing, but with attention directed graphically to the conquest of the land promised (Gen 22:17, "shall possess the gate of their enemies").
Bible Cross References
Genesis 16:7 Genesis 16:10 Genesis 22:14 Genesis 22:16 Genesis 31:11 Genesis 48:16 Exodus 3:2 Leviticus 26:42

Verse 16

Matthew Henry's Concise Bible Commentary
The covenant with Abraham renewed.
There are high declarations of God's favour to Abraham in this confirmation of the covenant with him, exceeding any he had yet been blessed with. Those that are willing to part with any thing for God, shall have it made up to them with unspeakable advantage. The promise, (Genesis 22:18), doubtless points at the Messiah, and the grace of the gospel. Hereby we know the loving-kindness of God our Saviour towards sinful man, in that he hath not withheld his Son, his only Son, from us. Hereby we perceive the love of Christ, in that he gave himself a sacrifice for our sins. Yet he lives, and calls to sinners to come to him, and partake of his blood-bought salvation. He calls to his redeemed people to rejoice in him, and to glorify him. What then shall we render for all his benefits? Let his love constrain us to live not to ourselves, but to Him who died for us, and rose again. Admiring and adoring His grace, let us devote our all to his service, who laid down his life for our salvation. Whatever is dearest to us upon earth is our Isaac. And the only way for us to find comfort in an earthly thing, is to give it by faith into the hands of God. Yet remember that Abraham was not justified by his readiness to obey, but by the infinitely more noble obedience of Jesus Christ; his faith receiving this, relying on this, rejoicing in this, disposed and made him able for such wonderful self-denial and duty.
John Wesley's Bible Commentary
Because thou hast done this thing, and hast not with - held thy son, thine only son - He lays a mighty emphasis upon that, and (Genesis 22:18) , praises it as an act of obedience, in it thou hast obeyed my voice. By myself have I sworn - For he could swear by no greater.
McArther Bible Commentary
Cf. Gen 12:1-3; Gen 15:13-18; Gen 17:2, Gen 17:7-8, Gen 17:9; Heb 6:13-14.
Bible Cross References
Luke 1:73 Hebrews 6:13 Hebrews 6:14 Genesis 22:2 Genesis 22:12 Genesis 22:15 Genesis 26:3 Genesis 26:5 Exodus 2:24 Exodus 17:16 Exodus 32:13 1 Chronicles 16:16 Psalm 105:9 Isaiah 45:23 Jeremiah 22:5 Jeremiah 44:26 Jeremiah 49:13 Ezekiel 16:8 Amos 6:8

Verse 17

Matthew Henry's Concise Bible Commentary
The covenant with Abraham renewed.
There are high declarations of God's favour to Abraham in this confirmation of the covenant with him, exceeding any he had yet been blessed with. Those that are willing to part with any thing for God, shall have it made up to them with unspeakable advantage. The promise, (Genesis 22:18), doubtless points at the Messiah, and the grace of the gospel. Hereby we know the loving-kindness of God our Saviour towards sinful man, in that he hath not withheld his Son, his only Son, from us. Hereby we perceive the love of Christ, in that he gave himself a sacrifice for our sins. Yet he lives, and calls to sinners to come to him, and partake of his blood-bought salvation. He calls to his redeemed people to rejoice in him, and to glorify him. What then shall we render for all his benefits? Let his love constrain us to live not to ourselves, but to Him who died for us, and rose again. Admiring and adoring His grace, let us devote our all to his service, who laid down his life for our salvation. Whatever is dearest to us upon earth is our Isaac. And the only way for us to find comfort in an earthly thing, is to give it by faith into the hands of God. Yet remember that Abraham was not justified by his readiness to obey, but by the infinitely more noble obedience of Jesus Christ; his faith receiving this, relying on this, rejoicing in this, disposed and made him able for such wonderful self-denial and duty.
John Wesley's Bible Commentary
Multiplying I will multiply thee - Those that part with any thing for God, shall have it made up to them with unspeakable advantage. Abraham has but one son, and is willing to part with that one in obedience to God; well, saith God, thou shalt be recompensed with thousands and millions. Here is a promise, Of the Spirit, In blessing I will bless thee - The Gift of the Holy Ghost; the promise of the Spirit was that blessing of Abraham which was to come upon the Gentiles through Jesus Christ, (Galatians 3:14) . Of the increase of the church; that believers, his spiritual seed, should be many as the stars of heaven. Of spiritual victories; Thy seed shall possess the gate of his enemies - Believers by their faith overcome the world, and triumph over all the powers of darkness. Probably Zacharias refers to this part of the oath, (Luke 1:74) . That we being delivered out of the hand of our enemies might serve him without fear. But the crown of all is the last promise, Of the incarnation of Christ; In thy seed (one particular person that shall descend from thee, for he speaks not of many but of one, as the apostle observes, (Galatians 3:16) .) shall all the nations of the earth be blessed - Christ is the great blessing of the world. Abraham was ready to give up his son for a sacrifice to the honour of God, and on that occasion God promised to give his son a sacrifice for the salvation of man.
John Calvin Bible Commentary
Thy seed shall possess the gate of his enemies.He means that the offspring of Abraham should be victorious over their enemies; for in the gates were their bulwarks, and in them they administered judgment. Now, although God often suffered the enemies of the Jews tyrannically to rule over them; yet he so moderated their revenge, that this promise always prevailed in the end. Moreover, we must remember what has before been stated from Paul, concerning the unity of the seed; for we hence infer, that the victory is promised, not to the sons of Abraham promiscuously, but to Christ, and to his members, so far as they adhere together under one Head. For unless we retain some mark which may distinguish between the legitimate and the degenerate sons of Abraham, this promise will indiscriminately comprehend, as well the Ishmaelites and Idumeans, as the people of Israel: but the unity of a people depends on its head. Therefore the prophets, whenever they wish to confirm this promise of God, assume the principle, that they who have hitherto been divided, shall be united, under David, in one body. What further pertains to this subject may be found in the twelfth chapterGenesis 12:1
McArther Bible Commentary
possess the gate of their enemies. Cf. Gen 24:60. This refers to conquering enemies, so as to control their city.
Bible Cross References
Romans 4:13 Romans 9:27 Hebrews 6:14 Hebrews 11:12 Genesis 12:2 Genesis 15:5 Genesis 24:60 Genesis 25:11 Genesis 26:4 Genesis 26:24 Genesis 28:3 Genesis 28:4 Genesis 28:14 Genesis 32:12 Deuteronomy 1:10 Deuteronomy 10:22 Deuteronomy 13:17 1 Chronicles 27:23 2 Chronicles 1:9 Hosea 1:10

Verse 18

Matthew Henry's Concise Bible Commentary
The covenant with Abraham renewed.
There are high declarations of God's favour to Abraham in this confirmation of the covenant with him, exceeding any he had yet been blessed with. Those that are willing to part with any thing for God, shall have it made up to them with unspeakable advantage. The promise, (Genesis 22:18), doubtless points at the Messiah, and the grace of the gospel. Hereby we know the loving-kindness of God our Saviour towards sinful man, in that he hath not withheld his Son, his only Son, from us. Hereby we perceive the love of Christ, in that he gave himself a sacrifice for our sins. Yet he lives, and calls to sinners to come to him, and partake of his blood-bought salvation. He calls to his redeemed people to rejoice in him, and to glorify him. What then shall we render for all his benefits? Let his love constrain us to live not to ourselves, but to Him who died for us, and rose again. Admiring and adoring His grace, let us devote our all to his service, who laid down his life for our salvation. Whatever is dearest to us upon earth is our Isaac. And the only way for us to find comfort in an earthly thing, is to give it by faith into the hands of God. Yet remember that Abraham was not justified by his readiness to obey, but by the infinitely more noble obedience of Jesus Christ; his faith receiving this, relying on this, rejoicing in this, disposed and made him able for such wonderful self-denial and duty.
McArther Bible Commentary
Cf. Act 3:25.
Bible Cross References
Matthew 1:1 Acts 3:25 Galatians 3:8 Galatians 3:16 Genesis 12:3 Genesis 18:18 Genesis 18:19 Genesis 22:3 Genesis 22:10 Genesis 26:4 Genesis 26:5 Genesis 28:14 Psalm 72:17 Jeremiah 4:2

Verse 19

Matthew Henry's Concise Bible Commentary
The covenant with Abraham renewed.
There are high declarations of God's favour to Abraham in this confirmation of the covenant with him, exceeding any he had yet been blessed with. Those that are willing to part with any thing for God, shall have it made up to them with unspeakable advantage. The promise, (Genesis 22:18), doubtless points at the Messiah, and the grace of the gospel. Hereby we know the loving-kindness of God our Saviour towards sinful man, in that he hath not withheld his Son, his only Son, from us. Hereby we perceive the love of Christ, in that he gave himself a sacrifice for our sins. Yet he lives, and calls to sinners to come to him, and partake of his blood-bought salvation. He calls to his redeemed people to rejoice in him, and to glorify him. What then shall we render for all his benefits? Let his love constrain us to live not to ourselves, but to Him who died for us, and rose again. Admiring and adoring His grace, let us devote our all to his service, who laid down his life for our salvation. Whatever is dearest to us upon earth is our Isaac. And the only way for us to find comfort in an earthly thing, is to give it by faith into the hands of God. Yet remember that Abraham was not justified by his readiness to obey, but by the infinitely more noble obedience of Jesus Christ; his faith receiving this, relying on this, rejoicing in this, disposed and made him able for such wonderful self-denial and duty.
John Calvin Bible Commentary
And they rose up, and went together to Beer-sheba. Moses repeats, that Abraham, after having passed through this severe and incredible temptation, had a quiet abode in Beersheba. This narration is inserted, together with what follows concerning the increase of Abraham’s kindred, for the purpose of showing that the holy man, when he had been brought up again from the abyss of death, was made happy, in more ways than one. For God would so revive him, that he should be like a new man. Moses also records the progeny of Nahor, but for another reason; namely, because Isaac was to take his wife from it. For the mention of women in Scripture is rare; and it is credible that many daughters were born to Nahor, of whom one only, Rebekah, is here introduced. He distinguishes the sons of the concubine from the others; because they occupied a less honorable place. Not that the concubine was regarded as a harlot; but because she was an inferior wife, and not the mistress of the house, who had community of goods with her husband. The fact, however, that it entered into Nahor’s mind to take a second wife, does not render polygamy lawful; it only shows, that from the custom of other men, he supposed that to be lawful for him, which had really sprung from the worst corruption.
Bible Cross References
Genesis 21:34 Genesis 22:5 Genesis 26:23 1 Samuel 8:2

Verse 20

Matthew Henry's Concise Bible Commentary
The family of Nahor.
This chapter ends with some account of Nahor's family, who had settled at Haran. This seems to be given for the connexion which it had with the church of God. From thence Isaac and Jacob took wives; and before the account of those events this list is recorded. It shows that though Abraham saw his own family highly honoured with privileges, admitted into covenant, and blessed with the assurance of the promise, yet he did not look with disdain upon his relations, but was glad to hear of the increase and welfare of their families.
John Wesley's Bible Commentary
This is recorded here, To show that tho' Abraham saw his own family highly dignified with peculiar privileges, yet he did not look with contempt upon his relations, but was glad to hear of the increase and prosperity of their families. To make way for the following story of the marriage of Isaac to Rebekah, a daughter of this family.
McArther Bible Commentary
it was told. This is clear indication that, despite geographical separation, information about family genealogies flowed back and forth in the Fertile Crescent region. This update advised most notably of a daughter, Rebekah, born to Isaac's cousin, Bethuel (Gen 22:23). It also reminds the readers that Abraham and Sarah had not lost all ties with their original home. Abraham's brother, Nahor, still lived back in Mesopotamia, though he had not seen him for about sixty years.
Bible Cross References
Genesis 11:29 Genesis 22:21 Genesis 24:15

Verse 21

Matthew Henry's Concise Bible Commentary
The family of Nahor.
This chapter ends with some account of Nahor's family, who had settled at Haran. This seems to be given for the connexion which it had with the church of God. From thence Isaac and Jacob took wives; and before the account of those events this list is recorded. It shows that though Abraham saw his own family highly honoured with privileges, admitted into covenant, and blessed with the assurance of the promise, yet he did not look with disdain upon his relations, but was glad to hear of the increase and welfare of their families.
Bible Cross References
Genesis 22:20 Genesis 22:22 Job 32:2 Jeremiah 25:23

Verse 22

Matthew Henry's Concise Bible Commentary
The family of Nahor.
This chapter ends with some account of Nahor's family, who had settled at Haran. This seems to be given for the connexion which it had with the church of God. From thence Isaac and Jacob took wives; and before the account of those events this list is recorded. It shows that though Abraham saw his own family highly honoured with privileges, admitted into covenant, and blessed with the assurance of the promise, yet he did not look with disdain upon his relations, but was glad to hear of the increase and welfare of their families.
Bible Cross References
Genesis 22:21 Genesis 22:23

Verse 23

Matthew Henry's Concise Bible Commentary
The family of Nahor.
This chapter ends with some account of Nahor's family, who had settled at Haran. This seems to be given for the connexion which it had with the church of God. From thence Isaac and Jacob took wives; and before the account of those events this list is recorded. It shows that though Abraham saw his own family highly honoured with privileges, admitted into covenant, and blessed with the assurance of the promise, yet he did not look with disdain upon his relations, but was glad to hear of the increase and welfare of their families.
Bible Cross References
Genesis 11:29 Genesis 22:22 Genesis 22:24 Genesis 24:15 Genesis 25:20

Verse 24

Matthew Henry's Concise Bible Commentary
The family of Nahor.
This chapter ends with some account of Nahor's family, who had settled at Haran. This seems to be given for the connexion which it had with the church of God. From thence Isaac and Jacob took wives; and before the account of those events this list is recorded. It shows that though Abraham saw his own family highly honoured with privileges, admitted into covenant, and blessed with the assurance of the promise, yet he did not look with disdain upon his relations, but was glad to hear of the increase and welfare of their families.
Bible Cross References
Genesis 22:23 Genesis 23:1 1 Chronicles 2:48 2 Chronicles 11:20