Genesis22
New King James Version
1Now it came to pass after these things that God tested Abraham, and said to him, “Abraham!” And he said, “Here I am.”
2Then He said, “Take now 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 of which I shall tell you.”
3So Abraham rose early in the morning and saddled his donkey, and took two of his young men with him, and Isaac his son; and he split the wood for the burnt offering, and arose and went to the place of which God had told him.
4Then on the third day Abraham lifted his eyes and saw the place afar off.
5And Abraham said to his young men, “Stay here with the donkey; the lad and I will go yonder and worship, and we will come back to you.”
6So Abraham took the wood of the burnt offering and laid it on Isaac his son; and he took the fire in his hand, and a knife, and the two of them went together.
7But Isaac spoke to Abraham his father and said, “My father!” And he said, “Here I am, my son.” Then he said, “Look, the fire and the wood, but where is the lamb for a burnt offering?”
8And Abraham said, “My son, God will provide for Himself the lamb for a burnt offering.” So the two of them went together.
9Then they came to the place of which God had told him. And Abraham built an altar there and placed the wood in order; and he bound Isaac his son and laid him on the altar, upon the wood.
10And Abraham stretched out his hand and took the knife to slay his son.
11But the Angel of the Lord called to him from heaven and said, “Abraham, Abraham!” So he said, “Here I am.”
12And He said, “Do not lay your hand on the lad, 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.”
13Then Abraham lifted his eyes and looked, and there behind him was a ram caught in a thicket by its horns. So Abraham went and took the ram, and offered it up for a burnt offering instead of his son.
14And Abraham called the name of the place, The-Lord-Will-Provide; as it is said to this day, “In the Mount of the Lord it shall be provided.”
15Then the Angel of the Lord called to Abraham a second time out of heaven,
16and said: “By Myself I have sworn, says the Lord, because you have done this thing, and have not withheld your son, your only son—
17blessing I will bless you, and multiplying I will multiply your descendants as the stars of the heaven and as the sand which is on the seashore; and your descendants shall possess the gate of their enemies.
18In your seed all the nations of the earth shall be blessed, because you have obeyed My voice.”
19So Abraham returned to his young men, and they rose and went together to Beersheba; and Abraham dwelt at Beersheba.
20Now it came to pass after these things that it was told Abraham, saying, “Indeed Milcah also has borne children to your brother Nahor:
21Huz his firstborn, Buz his brother, Kemuel the father of Aram,
22Chesed, Hazo, Pildash, Jidlaph, and Bethuel.”
23And Bethuel begot Rebekah. These eight Milcah bore to Nahor, Abraham’s brother.
24His concubine, whose name was Reumah, also bore Tebah, Gaham, Thahash, and Maachah.
Study Guide
Public-domain commentary and original-language notes for Genesis 22.
Chapter Summary
In this chapter: God commands Abraham to offer up Isaac. (1, 2). Abraham's faith and obedience to the Divine command. (3–10). Another sacrifice is provided instead of Isaac. (11–14). The covenant with Abraham renewed. (15–19). The family of Nahor. (20–24).
vv1-2
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 for 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.
vv3-10
Never was any gold tried in so hot a fire. Who but Abraham would not have argued with God? Such would have been the thought of a weak heart; but Abraham knew that he had to do with a God, even Jehovah. Faith had taught him not to argue, but to obey. He is sure that what God commands is good; that what he promises cannot be broken. In matters of God, whoever consults with flesh and blood, will never offer up his Isaac to God. The good patriarch rises early, and begins his sad journey. And now he travels three days, and Isaac still is in his sight! Misery is made worse when long continued. The expression, We will come again to you, shows that Abraham expected that Isaac, being raised from the dead, would return with him. It was a very affecting question that Isaac asked him, as they were going together: “My father,” said Isaac; it was a melting word, which, one would think, should strike deeper in the heart of Abraham, than his knife could in the heart of Isaac. Yet he waits for his son's question. Then Abraham, where he meant not, prophesies: “My son, God will provide a lamb for a burnt-offering.” The Holy Spirit, by his mouth, seems to predict the Lamb of God, which he has provided, and which taketh away the sin of the world. Abraham lays the wood in order for his Isaac's funeral pile, and now tells him the amazing news: Isaac, thou art the lamb which God has provided! Abraham, no doubt, comforting him with the same hopes with which he himself by faith was comforted. Yet it is necessary that the sacrifice be bound. The great Sacrifice, which, in the fulness of time, was to be offered up, must be bound, and so must Isaac. This being done, Abraham takes the knife, and stretches out his hand to give the fatal blow. Here is an act of faith and obedience, which deserves to be a spectacle to God, angels, and men. God, by his providence, calls us to part with an Isaac sometimes, and we must do it with cheerful submission to his holy will, 1Sa 3:18.
vv11-14
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.
Key Words
אַחַר: properly, the hind part; generally used as an adverb or conjunction, after (in various senses)
דָּבָר: a word; by implication, a matter (as spoken of) or thing; adverbially, a cause
אֱלֹהִים: gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative
נָסָה: to test; by implication, to attempt
אַבְרָהָם: Abraham, the later name of Abram
אָמַר: to say (used with great latitude)
הִנֵּה: lo!
לָקַח: to take (in the widest variety of applications)
בֵּן: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)
יָחִיד: properly, united, i.e. sole; by implication, beloved; also lonely; (feminine) the life (as not to be replaced)
Cross References
Genesis 22New Testament commentary confirming Abraham's offering of Isaac by faith under extreme testing.
Supported by Matthew Henry, JFB
Explains Abraham's expectation to return with Isaac, believing God could raise him from the dead.
Supported by Matthew Henry, JFB
Highlights Abraham's action of offering Isaac on the altar as the demonstration of justifying faith.
Supported by Matthew Henry, JFB
Explicitly cites God's oath sworn by Himself to Abraham in this passage.
Supported by Matthew Poole
Direct narrative continuation where Rebekah, daughter of Bethuel, is introduced to Abraham's servant.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Parallels God not sparing His own Son with Abraham not withholding his only son.
Supported by Matthew Henry
Identifies Mount Moriah as the future site of Solomon's temple sacrifices.
Supported by Matthew Henry, Matthew Poole
Isaac carrying the wood for his own sacrifice foreshadows Christ carrying His own cross.
Supported by Matthew Henry
Jesus references Abraham seeing His day, likely pointing to this substitutionary scenic representation.
Supported by JFB
Rebekah confirms her identity as the daughter of Bethuel, whom Milcah bare to Nahor.
Supported by Matthew Henry
The fulfillment of this genealogy's purpose, as Rebekah becomes the wife of Isaac.
Supported by Matthew Henry
Clarifies the distinction between God's testing/proving of faith and temptation to sin.
Supported by Matthew Poole, JFB
Illustrates the testing of faith, more precious than gold, through trials.
Supported by JFB
Prophetic echo of Abraham's words regarding the ultimate Lamb God would provide.
Supported by Matthew Henry
Refers to the oath which God swore to our father Abraham on this mountain.
Supported by Matthew Henry
Paul identifies the promised 'seed' of Abraham who brings blessing as Christ.
Supported by Matthew Henry
Identifies Rebekah as the daughter of Bethuel the Syrian of Padan-aram, sister to Laban.
Supported by Matthew Henry
Jacob is sent to the house of Bethuel, his mother's father, in Padan-aram.
Supported by Matthew Henry
Illustrates God testing/proving His people to know what is in their hearts.
Supported by Matthew Poole
Parallels Abraham's immediate, unquestioning obedience without conferring with flesh and blood.
Supported by Matthew Henry, JFB
Underscores loving God above closest family relations, demonstrated by Abraham's willingness to sacrifice Isaac.
Supported by JFB
Confirms that obedience and fear of the Lord are preferred by God over actual physical sacrifice.
Supported by Matthew Henry
Reiteration and solemn confirmation of the covenant promise that all nations will be blessed.
Supported by Matthew Henry
Huz is widely associated with Uz, establishing the geographical setting for the book of Job.
Elihu is identified as a Buzite, directly tracing back to Nahor's second son, Buz.
Speaks of Abraham's lifelong pattern of prompt, faith-filled obedience to God's calls.
Supported by Matthew Poole
Connects the genealogy of Nahor's family to the introduction of Rebekah, Isaac's future bride.
Supported by Matthew Henry
Parallels the status of Reumah as a concubine with Abraham's own practice of having concubines.