Sermon Notes

22 After these things God tested Abraham. He said to him, “Abraham!” And he said, “Here I am.” 2 He said, “Take your son, your only son Isaac, whom you love, and go to the land of Moriah and offer him there as a burnt offering on one of the mountains that I shall show you.” 3 So Abraham rose early in the morning, saddled his donkey, and took two of his young men with him and his son Isaac; he cut the wood for the burnt offering and set out and went to the place in the distance that God had shown him. 4 On the third day Abraham looked up and saw the place far away. 5 Then Abraham said to his young men, “Stay here with the donkey; the boy and I will go over there; we will worship, and then we will come back to you.” 6 Abraham took the wood of the burnt offering and laid it on his son Isaac, and he himself carried the fire and the knife. And the two of them walked on together. 7 Isaac said to his father Abraham, “Father!” And he said, “Here I am, my son.” He said, “The fire and the wood are here, but where is the lamb for a burnt offering?” 8 Abraham said, “God himself will provide the lamb for a burnt offering, my son.” And the two of them walked on together. 9 When they came to the place that God had shown him, Abraham built an altar there and laid the wood in order. He bound his son Isaac and laid him on the altar on top of the wood. 10 Then Abraham reached out his hand and took the knife to kill his son. 11 But the angel of the Lord called to him from heaven and said, “Abraham, Abraham!” And he said, “Here I am.” 12 He said, “Do not lay your hand on the boy or do anything to him, for now I know that you fear God, since you have not withheld your son, your only son, from me.”13 And Abraham looked up and saw a ram, caught in a thicket by its horns. Abraham went and took the ram and offered it up as a burnt offering instead of his son. 14 So Abraham called that place “The Lord will provide,” as it is said to this day, “On the mount of the Lord it shall be provided.”
(New Revised Standard Version Updated Edition, NRSVue)
22 1After all this, God tested Abraham. God said, “Abraham!” “Yes?” answered Abraham. “I’m listening.” 2 He said, “Take your dear son Isaac whom you love and go to the land of Moriah. Sacrifice him there as a burnt offering on one of the mountains that I’ll point out to you.” 3-5 Abraham got up early in the morning and saddled his donkey. He took two of his young servants and his son Isaac. He had split wood for the burnt offering. He set out for the place God had directed him. On the third day he looked up and saw the place in the distance. Abraham told his two young servants, “Stay here with the donkey. The boy and I are going over there to worship; then we’ll come back to you.” 6 Abraham took the wood for the burnt offering and gave it to Isaac his son to carry. He carried the flint and the knife. The two of them went off together. 7 Isaac said to Abraham his father, “Father?” “Yes, my son.” “We have flint and wood, but where’s the sheep for the burnt offering?” 8 Abraham said, “Son, God will see to it that there’s a sheep for the burnt offering.” And they kept on walking together. 9-10 They arrived at the place to which God had directed him. Abraham built an altar. He laid out the wood. Then he tied up Isaac and laid him on the wood. Abraham reached out and took the knife to kill his son. 11 Just then an angel of God called to him out of Heaven, “Abraham! Abraham!” “Yes, I’m listening.” 12 “Don’t lay a hand on that boy! Don’t touch him! Now I know how fearlessly you fear God; you didn’t hesitate to place your son, your dear son, on the altar for me.” 13 Abraham looked up. He saw a ram caught by its horns in the thicket. Abraham took the ram and sacrificed it as a burnt offering instead of his son. 14 Abraham named that place God-Yireh (God-Sees-to-It). That’s where we get the saying, “On the mountain of God, he sees to it.” (The Message, MSG)

Genesis 22 is one of the most discussed, debated, interpreted/re-interpreted, and theologically challenging passages in the Hebrew Bible/Old Testament. Also called the Binding of Issac, or the Aqedah—from the Hebrew word aqedah, which means to bind—Genesis 22 has confounded readers for millenniums due to its disturbing imagery, perplexing depiction of the Divine, and its horrifying implications when interpreted carelessly. After all, who wants to think of loving and benevolent God as one who would require child sacrifice? Further, within the context of the Abrahamic covenant, this biblical text is especially problematic, presenting a number of crucial questions: Why would God call Abraham into a special covenantal relationship, then require him to sacrifice the child of promise? Abraham has shown himself to be faithful in responding to God’s command thus far. How will he respond this time, to this unimaginable Divine requirement? If Issac is the child of promise, what happens to the fulfillment aspect of this covenantal relationship if God goes back on God’s word?
Ultimately—regardless of the questions that arise from this disturbing text—the ancestral saga which features Abraham center on covenantal faithfulness; God’s faithfulness to Abraham and Abraham’s faithfulness to God. Although this relationship is tested by internal and external factors—all stemming from whether Abraham and his family will live by faith—it endures because of God’s choice to be in relationship Abraham. Likewise, our covenantal relationship with God through Jesus Christ endures because God consistently chooses to be in relationship with humanity whether or not we remain faithful. Just as God called Abraham into relationship with the Divine, God also calls us to be into relationship with the Divine. As the Church, we are to live by faith and not by sight, offering everything we are and everything we have to God—withholding nothing.

The events of Genesis 22 are set within the larger context of God’s covenantal relationship with Abraham, and in the sweeping action of the previous chapters. In Genesis 15, the Lord makes a covenant with Abram. In Genesis 16, Hagar is brutalized by Sarai, raped by Abram, and she flees for her life into the wilderness where El-Roi (literally the “God Who Sees) makes her a patriarchal promise of descendants. She subsequently gives birth to Ishmael, her son of promise. In Genesis 18 the Lord visits Abram, who is now called Abraham, to make him a patriarchal promise of descendants through Sarai, who is now called Sarah. In Genesis 19 the LORD gives Lot and his family the gift of life due to Abraham’s intersession. In Genesis 20, Abraham acquires great wealth and prestige after telling King Abimelech that Sarah was his sister instead of his wife while dwelling in Gerar. In Genesis 21, Sarah gives birth to Isacc—the child of promise—then demands that Abraham cast Hagar and Ishmael out of their household. Abraham reluctantly acquiesces after the LORD informs him that Hagar and Ishmael will have Divine provision.

22 1After all this, God tested Abraham. God said, “Abraham!” “Yes?” answered Abraham. “I’m listening.”
The opening verse of this lesson text provides an indication of continuity and challenge. The writer of Genesis makes it clear that the events that will occur on Mount Moriah are a continuation of the narrative that started in Genesis 12 with God calling Abram out of Ur. “All this,” refers to Abram’s call, his sojourning, his relations with Sarai, Lot, Hagar, Ishmael, Abimelech, and above all God. The story of God’s call to Abram to leave Ur is the beginning of a covenantal relationship that continues as Abraham must decide on a daily basis whether he will live by faith or live by sight. The testing in verse 1 commences because God is not sure that Abraham will actually live faithfully—fully immersed in faith in God. As we will later read, verse 1 is related to verse 12.
The testing (nasah in Hebrew) that Abraham is faced with forces reader to wrestle with whether or not God tests us. According to the writer of Genesis, this is definitely the case. For example, in Exodus 20:20 and Deuteronomy 8:16, “testing” occurs when the people are faced with the choice to obey and trust God or follow other gods. In Job 1 and 2, the satan “tests“ Job to see if he will remain faithful to God. Abraham’s immediate response to God, “Yes…here I am,” indicates be is ready and available for whatever God commands.
2 He said, “Take your dear son Isaac whom you love and go to the land of Moriah. Sacrifice him there as a burnt offering on one of the mountains that I’ll point out to you.”
In verse 2, God commands Abraham to offer Isaac upon an altar on Moriah as a burnt offering. There are several noticeable observations. First, the text does not say kill or murder, but instead says “offer.” Abraham’s act, then, should be interpreted within the sacrificial system of Israelite worship. It is an act of faith—an offering to God of that which Abraham loves the most. The term, “yehiduka,” or “your only son,” highlights the fact that Issac is the most important thing in Abraham’s life. A sacrifice isn’t a sacrifice if it is not costly or precious. Essentially, the writer of Genesis queries whether Abraham is “all in” for God. Second, the location of Mount Moriah—and the place where Abraham sacrifices Isaac, is geographically and theologically significant. This is the place where King David buys Ornan’s fleshing floor and the place where the Temple will eventually be built. Third, in the Ancient Near East child sacrifice was practiced by the various peoples of Canaan. However, it was condemned in the Law, specifically Deuteronomy 12:31 and Leviticus 18:21.
3-5 Abraham got up early in the morning and saddled his donkey. He took two of his young servants and his son Isaac. He had split wood for the burnt offering. He set out for the place God had directed him. On the third day he looked up and saw the place in the distance. Abraham told his two young servants, “Stay here with the donkey. The boy and I are going over there to worship; then we’ll come back to you.”
Verse 3-5 highlight one of the more distressing factors of this text: the silence of Abraham. Not once in this text do we see Abraham argue with God, question God, or protest what he is told to do. Abraham interceded on behalf of Sodom and Gomorrah, but does not do so for Isaac. However, again, we must interpret Abraham’s act as a resolute faith within the system of sacrificial offerings and Divine blessings. As Abraham prepares the altar for a burnt offering, he expects God to do the miraculous—bring Issac back to life. He tells his two servants, “the boy and I will go over there to worship, then we will come back to you.” As an excellent storyteller, the writer of Genesis draws the reader to the edge of their seat, wondering what will happen. However, Abraham does not wonder or hesitate. He knows God will be faithful.
6 Abraham took the wood for the burnt offering and gave it to Isaac his son to carry. He carried the flint and the knife. The two of them went off together. 7 Isaac said to Abraham his father, “Father?” “Yes, my son.” “We have flint and wood, but where’s the sheep for the burnt offering?” 8 Abraham said, “Son, God will see to it that there’s a sheep for the burnt offering.” And they kept on walking together.
Abraham’s test intensifies as he and Issac approach the location for the burnt offering. As Abraham and Isaac ascend the mountain, Isaac asks his father: “Where’s the sheep for the burnt offering?” Abraham replies, “God will see to it that there’s a sheep for the burnt offering.” His response again demonstrates a resolute faith in God. Essentially he is declaring, “God will take care of us.” Contemporary Christians should mature to the point where we can say, like Abraham, “God will take care of me.”
9-10 They arrived at the place to which God had directed him. Abraham built an altar. He laid out the wood. Then he tied up Isaac and laid him on the wood. Abraham reached out and took the knife to kill his son.
This verse is where biblical interpreters glean the term the “Aqedah” or “Binding” to describe this sacrifice. Like a Hollywood movie, we see the action slow down and the camera zoom in to witness Abraham’s obedience up close. Once Abraham finally arrives at the place that God designated, he must ascend the mountain, must build the altar, arrange the wood, bind his son, lay Isaac on the altar, stretch out his hand, and lift the knife to slay him.
One thing is very clear: Abraham could not have offered Isaac without Isaac’s consent and cooperation. Isaac was the stronger of the two; he was also the faster of the two. Clearly, he was able to resist or subdue his father. Apparently, Isaac had decided to obey his father whatever the cost, just as his father had decided to obey God whatever the cost.
11 Just then an angel of God called to him out of Heaven, “Abraham! Abraham!” “Yes, I’m listening.” 12 “Don’t lay a hand on that boy! Don’t touch him! Now I know how fearlessly you fear God; you didn’t hesitate to place your son, your dear son, on the altar for me.”
In verse 11 and 12 we see God’s response to Abraham’s offering of that which he loves the most. An angel calls out, preventing him from plunging the knife into Isaac. It wasn’t until Abraham raised his knife to sacrifice Issac that he heard from God. Many say they are willing to lay some things on the altar, they may even place some things on the altar. But obedience is incomplete until we are committed to actually going through with the act of making the sacrifice. Now, God knows Abraham is willing to make the ultimate sacrifice; he has passed this test. There is still ample evidence throughout scripture that God desires God’s people to live out our faith. Authentic faith reveals itself in action.
13 And Abraham looked up and saw a ram, caught in a thicket by its horns. Abraham went and took the ram and offered it up as a burnt offering instead of his son. 14 So Abraham called that place “The Lord will provide,” as it is said to this day, “On the mount of the Lord it shall be provided.”
In the final verses of the lesson text, Divine provision is on display as a sacrificial “ram in a bush.” Upon seeing this gift, Abraham offers this burnt offering along with a verbal declaration of God’s provision, “YHWH Jireh”(in Hebrew) or in English translation, “the Lord will provide. To assert that God “will provide” requires authentic faith. This kind of faith is grounded in the lived experience of one who has learned through life’s trials, tribulations, and tests that God always keeps God’s covenantal promises. As Old Testament scholar Walter Brueggemann asserts, “In a world beset by humanism, scientism, and naturalism, the claim that God alone provides is as scandalous as the claim that he tests.”

i. Walter Brueggemann, Genesis: Interpretation: A Bible Commentary for Teaching and Preaching (Westminster John Knox Press, Kindle Edition) p. 191.