God did tempt Abraham - The original here is very emphatic: אברהם את נסה והאלהים vehaelohim nissah eth Abraham, "And the Elohim he tried this Abraham;" God brought him into such circumstances as exercised and discovered his faith, love, and obedience. Though the word tempt, from tento, signifies no more than to prove or try, yet as it is now generally used to imply a solicitation to evil, in which way God never tempts any man, it would be well to avoid it here. The Septuagint used the word επειρασε, which signifies tried, pierced through; and Symmachus translates the Hebrew נסה nissah by εδοξαζεν, God glorified Abraham, or rendered him illustrious, supposing the word to be the same with נס nas, which signifies to glister with light, whence נס nes, an ensign or banner displayed. Thus then, according to him, the words should be understood: "God put great honor on Abraham by giving him this opportunity of showing to all successive ages the nature and efficacy of an unshaken faith in the power, goodness, and truth of God." The Targum of Jonathan ben Uzziel paraphrases the place thus: "And it happened that Isaac and Ishmael contended, and Ishmael said, I ought to be my father's heir, because I am his first-born; but Isaac said, It is more proper that I should be my father's heir, because I am the son of Sarah his wife, and thou art only the son of Hagar, my mother's slave. Then Ishmael answered, I am more righteous than thou, because I was circumcised when I was thirteen years of age, and if I had chosen, I could have prevented my circumcision; but thou wert circumcised when thou wert but eight days old, and if thou hadst had knowledge, thou wouldst probably not have suffered thyself to be circumcised. Then Isaac answered and said, Behold, I am now thirty-six years old, and if the holy and blessed God should require all my members, I would freely surrender them. These words were immediately heard before the Lord of the universe, and דיי מימרא meimera daiya, the Word of the Lord, did try Abraham." I wish once for all to remark, though the subject has been referred to before, that the Chaldee term מימרא meimera, which we translate word, is taken personally in some hundreds of places in the Targums. When the author, Jonathan, speaks of the Divine Being as doing or saying any thing, he generally represents him as performing the whole by his meimera, which he appears to consider, not as a speech or word spoken, but as a person quite distinct from the Most High. St. John uses the word λογος in precisely the same sense with the Targumists, John 1:1; (note); see the notes there, and see before on Genesis 21:22; (note), and Genesis 15:1; (note).
- Abraham Was Tested
2. מריה morı̂yâh “Moriah”; Samaritan: מוראה môr'âh “Septuagint,” ὑψηλή hupsēlē Onkelos, “worship.” Some take the word to be a simple derivative, as the Septuagint and Onkelos, meaning “vision, high, worship.” It might mean “rebellious.” Others regard it as a compound of יה yâh “Jah, a name of God,” and מראה mı̂r'eh “shown,” מורה môreh “teacher,” or מורא môrā' “fear.”
14. יראה yı̂r'ēh “Jireh, will provide.”
16, נאם ne'um ῥῆμα rēma “dictum, oracle; related: speak low.”
21. בוּז bûz “Buz, scoffing.” קמוּאל qemû'ēl “Qemuel, gathered of God.”
22. חזו chăzô “Chazo, vision.” פלדשׁ pı̂ldâsh “Pildash, steelman? wanderer?” ידלף yı̂dlâp “Jidlaph; related: trickle, weep.” בתוּאל betû'ēl “Bethuel, dwelling of God.”
23. רבקה rı̂bqâh “Ribqah, noose.”
24. ראוּמה re'ûmâh “Reumah, exalted.” טבה ṭebach “Tebach, slaughter.” גחם gacham “Gacham, brand.” תחשׁ tachash “Tachash, badger or seal.” מעכה ma‛ăkâh “Ma‹akah; related: press, crush.”
The grand crisis, the crowning event in the history of Abraham, now takes place. Every needful preparation has been made for it. He has been called to a high and singular destiny. With expectant acquiescence he has obeyed the call. By the delay in the fulfillment of the promise, he has been taught to believe in the Lord on his simple word. Hence, as one born again, he has been taken into covenant with God. He has been commanded to walk in holiness, and circumcised in token of his possessing the faith which purifieth the heart. He has become the intercessor and the prophet. And he has at length become the parent of the child of promise. He has now something of unspeakable worth, by which his spiritual character may be thoroughly tested. Since the hour in which he believed in the Lord, the features of his resemblance to God have been shining more and more through the darkness of his fallen nature - freedom of resolve, holiness of walk, interposing benevolence, and paternal affection. The last prepares the way for the highest point of moral likeness.
God tests Abraham‘s unreserved obedience to his will. “The God.” The true, eternal, and only God, not any tempter to evil, such as the serpent or his own thoughts. “Tempted Abraham.” To tempt is originally to try, prove, put to the test. It belongs to the dignity of a moral being to be put to a moral probation. Such assaying of the will and conscience is worthy both of God the assayer, and of man the assayed. “Thine only one.” The only one born of Sarah, and heir of the promise. “Whom thou lovest.” An only child gathers round it all the affections of the parent‘s heart. “The land of Moriah.” This term, though applied in 2 Chronicles 3:1 to the mount on which the temple of Solomon was built, is here the name of a country, containing, it may be, a range of mountains or other notable place to which it was especially appropriated. Its formation and meaning are very doubtful, and there is nothing in the context to lend us any aid in its explanation. It was evidently known to Abraham before he set out on his present journey. It is not to be identified with Moreh in Genesis 12:6, as the two names occur in the same document, and, being different in form, they naturally denote different things. Moreh is probably the name of a man. Moriah probably refers to some event that had occurred in the land, or some characteristic of its inhabitants. If a derivative, like בריה porı̂yâh “fruitful,” it may mean the land of the rebellious, a name not inapposite to any district inhabited by the Kenaanites, who were disposed to rebellion themselves Genesis 14:4, or met with rebellion from the previous inhabitants. If a compound of the divine name, Jah, whatever be the other element, it affords an interesting trace of the manifestation and worship of the true God under the name of Jab at some antecedent period. The land of Moriah comprehended within its range the population to which Melkizedec ministered as priest.
And offer him for a burnt-offering. - Abraham must have felt the outward inconsistency between the sacrifice of his son, and the promise that in him should his seed be called. But in the triumph of faith he accounted that God was able to raise him up, even from the dead. On no other principle can the prompt, mute, unquestioning obedience of Abraham be explained. Human sacrifice may have been not unknown; but this in no way met the special difficulty of the promise. The existence of such a custom might seem to have smoothed away the difficulty of a parent offering the sacrifice of a son. But the moral difficulty of human sacrifice is not so removed. The only solution of this, is what the ease itself actually presents; namely, the divine command. It is evident that the absolute Creator has by right entire control over his creatures. He is no doubt bound by his eternal rectitude to do no wrong to his moral creatures. But the creature in the present case has forfeited the life that was given, by sin. And, moreover, we cannot deny that the Almighty may, for a fit moral purpose, direct the sacrifice of a holy being, who should eventually receive a due recompense for such a degree of voluntary obedience. This takes away the moral difficulty, either as to God who commands, or Abraham who obeys. Without the divine command, it is needless to say that it was not lawful for Abraham to slay his son.
Upon one of the hills of which I will tell thee. - This form of expression dearly shows that Moriah was not at that time the name of the particular hill on which the sacrifice was to be offered. It was the general designation of the country in which was the range of hills on one of which the solemn transaction was to take place. “And Abraham rose up early in the morning.” There is no hesitation or lingering in the patriarch. If this has to be done, let it be done at once.
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.
At this critical moment the angel of the Lord interposes to prevent the actual sacrifice. “Lay not thy hand upon the lad.” Here we have the evidence of a voice from heaven that God does not accept of human victims. Man is morally unclean, and therefore unfit for a sacrifice. He is, moreover, not in any sense a victim, but a doomed culprit, for whom the victim has to be provided. And for a typical sacrifice that cannot take away, but only shadow forth, the efficacious sacrifice, man is neither fit nor necessary. The lamb without blemish, that has no penal or protracted suffering, is sufficient for a symbol of the real atonement. The intention, therefore, in this case was enough, and that was now seen to be real. “Now I know that thou fearest God.” This was known to God antecedent to the event that demonstrated it. But the original “I have known” denotes an eventual knowing, a discovering by actual experiment; and this observable probation of Abraham was necessary for the judicial eye of God, who is to govern the world, and for the conscience of man, who is to be instructed by practice as well as principle. “Thou hast not withheld thy son from me.” This voluntary surrender of all that was dear to him, of all that he could in any sense call his own, forms the keystone of Abraham‘s spiritual experience. He is henceforth a tried man.
A ram behind. - For “behind” we have “one” in the Samaritan, the Septuagint, Onkelos, and some MSS. But neither a “single ram” nor a “certain ram” adds anything suitable to the sense. We therefore retain the received reading. The voice from heaven was heard from behind Abraham, who, on turning back and lifting up his eyes, saw the ram. This Abraham took and offered as a substitute for Isaac. Both in the intention and in the act he rises to a higher resemblance to God. He withholds not his only son in intent, and yet in fact he offers a substitute for his son. “Jehovah-jireh”, the Lord will provide, is a deeply significant name. He who provided the ram caught in the thicket will provide the really atoning victim of which the ram was the type. In this event we can imagine Abraham seeing the day of that pre-eminent seed who should in the fullness of time actually take away sin by the sacrifice of himself. “In the mount of the Lord he will be seen.” This proverb remained as a monument of this transaction in the time of the sacred writer. The mount of the Lord here means the very height of the trial into which he brings his saints. There he will certainly appear in due time for their deliverance.
Abraham has arrived at the moral elevation of self-denial and resignation to the will of God, and that in its highest form. The angel of the Lord now confirms all his special promises to him with an oath, in their amplest terms. An oath with God is a solemn pledging of himself in all the unchangeableness of his faithfulness and truth, to the fulfillment of his promise. The multitude of his seed has a double parallel in the stars of heaven and the sands of the ocean. They are to possess the gate of their enemies; that is, to be masters and rulers of their cities and territories. The great promise, “and blessed in thy seed shall be all the nations of the earth,” was first given absolutely without reference to his character. Now it is confirmed to him as the man of proof, who is not only accepted as righteous, but proved to be actually righteous after the inward man; “because thou hast obeyed my voice” Genesis 26:5. The reflexive form of the verb signifying to bless is here employed, not to denote emphasis, but to intimate that the nations, in being blessed of God, are made willing to be so, and therefore bless themselves in Abraham‘s seed. In hearing this transcendent blessing repeated on this momentous occasion, Abraham truly saw the day of the seed of the woman, the seed of Abraham, the Son of man. We contemplate him now with wonder as the man of God, manifested by the self-denying obedience of a regenerate nature, intrusted with the dignity of the patriarchate over a holy seed, and competent to the worthy discharge of all its spiritual functions.
With the nineteenth verse of this chapter may be said to close the main revelation of the third Bible given to mankind, to which the remainder of this book is only a needful appendix. It includes the two former Bibles or revelations - that of Adam and that of Noah; and it adds the special revelation of Abraham. The two former applied directly to the whole race; the latter directly to Abraham and his seed as the medium of an ultimate blessing to the whole race. The former revealed the mercy of God offered to all, which was the truth immediately necessary to be known; the latter reveals more definitely the seed through whom the blessings of mercy are to be conveyed to all, and delineates the leading stage in the spiritual life of a man of God. In the person of Abraham is unfolded that spiritual process by which the soul is drawn to God. He hears the call of God and comes to the decisive act of trusting in the revealed God of mercy and truth; on the ground of which act he is accounted as righteous. He then rises to the successive acts of walking with God, covenanting with him, communing and interceding with him, and at length withholding nothing that he has or holds dear from him. In all this we discern certain primary and essential characteristics of the man who is saved through acceptance of the mercy of God proclaimed to him in a primeval gospel. Faith in God Genesis 22:20-24
This family notice is inserted as a piece of contemporaneous history, to explain and prepare the way for the marriage of Isaac. “Milkah, she also,” in allusion to Sarah, who has borne Isaac. So far as we know, they may have been sisters, but they were at all events sisters-in-law. The only new persons belonging to our histoy are Bethuel and Rebekah. Uz, Aram, and Kesed are interesting, as they show that we are in the region of the Shemites, among whom these are ancestral names Genesis 10:23; Genesis 11:28. Buz may have been the ancestor of Elihu Jeremiah 25:23; Job 32:2. Maakah may have given rise to the tribes and land of Maakah Deuteronomy 3:14; 2 Samuel 10:6. The other names do not again occur. “And his concubine.” A concubine was a secondary wife, whose position was not considered disreputable in the East. Nahor, like Ishmael, had twelve sons, - eight by his wife, and four by his concubine.
Abraham was an old man when he received the startling command from God to offer up his son Isaac for a burnt offering. Abraham was considered an old man even in his generation. The ardor of his youth had faded away. It was no longer easy for him to endure hardships and brave dangers. In the vigor of youth man may breast the storm with a proud consciousness of strength and rise above discouragements that would cause his heart to fail later in life, when his steps are faltering toward the grave. 4T 144.1
But in His providence God reserved His last most trying test for Abraham until the burden of years was heavy upon him and he longed for rest from anxiety and toil. The Lord spoke unto him, saying: “Take now thy son, thine only son Isaac, whom thou lovest,” “and offer him ... for a burnt offering.” The heart of the old man stood still with horror. The loss of such a son by disease would have been most heart-rending to the fond father, it would have bowed his whitened head with sorrow; but now he is commanded to shed the precious blood of that son with his own hand. It seemed to him a fearful impossibility. 4T 144.2
Yet God had spoken, and His word must be obeyed. Abraham was stricken in years, but this did not excuse him from duty. He grasped the staff of faith and in dumb agony took by the hand his child, beautiful in the rosy health of youth, and went out to obey the word of God. The grand old patriarch was human; his passions and attachments were like ours, and he loved his boy, who was the solace of his old age, and to whom the promise of the Lord had been given. 4T 144.3Read in context »
My mind goes back to faithful Abraham, who, in obedience to the divine command given him in a night vision at Beersheba, pursues his journey with Isaac by his side. He sees before him the mountain which God had told him He would signalize as the one upon which he was to sacrifice. He removes the wood from the shoulder of his servant and lays it upon Isaac, the one to be offered. He girds up his soul with firmness and agonizing sternness, ready for the work which God requires him to do. With a breaking heart and unnerved hand, he takes the fire, while Isaac inquires: Father, here is the fire and the wood; but where is the offering? But, oh, Abraham cannot tell him now! Father and son build the altar, and the terrible moment comes for Abraham to make known to Isaac that which has agonized his soul all that long journey, that Isaac himself is the victim. Isaac is not a lad; he is a full-grown young man. He could have refused to submit to his father's design had he chosen to do so. He does not accuse his father of insanity, nor does he even seek to change his purpose. He submits. He believes in the love of his father and that he would not make this terrible sacrifice of his only son if God had not bidden him do so. Isaac is bound by the trembling, loving hands of his pitying father because God has said it. The son submits to the sacrifice because he believes in the integrity of his father. But when everything is ready, when the faith of the father and the submission of the son are fully tested, the angel of God stays the uplifted hand of Abraham that is about to slay his son and tells him that it is enough. “Now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from Me.” 3T 368.1
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. 3T 368.2Read in context »
I was cited the case of Abraham. God said to him, “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.” Abraham obeyed God. He did not consult his feelings, but with a noble faith and confidence in God he prepared for his journey. With a heart rent with anguish he beheld the proud and loving mother gazing with fond affection upon the son of promise. But he led that loved son away. Abraham suffered, yet he did not let his will rise in rebellion against the will of God. Duty, stern duty, controlled him. He dared not consult his feelings or yield to them for one moment. His only son walked by the side of the stern, loving, suffering father, talking engagedly, uttering over and over the fond name of father, and then inquiring: “Where is the sacrifice?” Oh, what a test for the faithful father! Angels looked with pleased wonder upon the scene. The faithful servant of God even bound his beloved son and laid him upon the wood. The knife was raised, when an angel cried out: “Abraham, Abraham.... Lay not thine hand upon the lad.” 1T 454.1
I saw that it is no light thing to be a Christian. It is a small matter to profess the Christian name; but it is a great and sacred thing to live a Christian life. There is but a little time now to secure the immortal crown, to have a record of good acts and fulfilled duties recorded in heaven. Every tree is judged by its fruit. Everyone will be judged according to his deeds, not his profession or his faith. The question will never be asked, How much did he profess? but, What fruit did he bear? If the tree is corrupt, the fruit is evil. If the tree is good, it cannot produce evil fruit. 1T 454.2Read in context »