Genesis 22:14 Kommentar

We have here the famous story of Abraham's offering up his son Isaac, that is, his offering to offer him, which is justly looked upon as one of the wonders of the church. Here is, I. The strange command which God gave to Abraham concerning it (Gen 22:1, Gen 22:2). II. Abraham's strange obedience to this command (Gen 22:3-10) III. The strange issue of this trial. 1. The sacrificing of Isaac was countermanded (Gen 22:11, Gen 22:12). 2. Another sacrifice was provided (Gen 22:13, Gen 22:14). 3. The covenant was renewed with Abraham hereupon (Gen 22:15-19). Lastly, an account of some of Abraham's relations (Gen 22:20, etc.)

INTRODUCTION TO GENESIS 22 In this chapter we have an account of an order given by God to Abraham to sacrifice his son, Gen 22:1; of his readiness to obey the will of God, he immediately preparing everything for that purpose, Gen 22:3, of the order being reversed, and another sacrifice substituted in its room, which occasioned the giving a new name to the place where it was done, Gen 22:11; upon which the promise of special blessings, of a numerous offspring, and of the seed in whom all nations should be blessed, is renewed, Gen 22:15; after this Abraham returns to Beersheba, where he is informed of the increase of his brother Nahor's family, Gen 22:19.

And Abraham called the name of that place Jehovahjireh,.... Which may be rendered either "the Lord hath seen", as the Septuagint, or "has provided", the future being put for the past, as Abendana observes, and so it is called, in answer to what Abraham had said, Gen 22:8; "God will provide": now he had provided, and, as a memorial of it, gives the place this name; or "he will see or provide" (m); as he has provided for me, so he will for all those that trust in him; as he has provided a ram in the room of Isaac, so he has provided, and will send his only Son in the fulness of time to be a sacrifice for the sins of his people: as it is said to this day, in the mount of the Lord it shall be seen; from this time to the times of Moses, and so on in after ages, even until now, it has been used as a proverbial saying, that as God appeared to Abraham, and for his son, in the mount, just as he was going to sacrifice him, and delivered him, so the Lord will appear for his people in all ages, in a time of difficulty and distress, and when at the utmost extremity, who call upon him, and trust in him. This may also refer to the presence of God in this mount, when the temple should be built on it, as it was, Ch2 3:1; and to the appearance of Christ in it, who was often seen here: some choose to render the words, "in the mount the Lord shall be seen" (n); "God manifest in the flesh", Ti1 3:16, the "Immanuel", "God with us", Mat 1:23, who was frequently in the temple built on this mount, and often seen there in his state of humiliation on earth. (m) "Dominus videbit", V. L. Montanus, Drusius, Schmidt; "Dominus providebit", Junius & Tremellius, Piscator. (n) "in monte Dominus videbitur", Pagninus, Montanus, Tigurine version.

A clear way of spiritual understanding is opened for those who know how to hear these words. For everything that has been done reaches to the vision, for it is said that “the Lord saw.” But the vision that “the Lord saw” is in the spirit so that you too might see these things in the spirit which are written. And, just as there is nothing corporeal in God, so also you might perceive nothing corporeal in all these things. Rather, you too might beget a son Isaac in the spirit when you begin to have “the fruit of the Spirit, joy, peace.” … Now you beget joy if “you count it all joy when you fall into various temptations” and you offer that joy in sacrifice to God.For when you have approached God joyfully, he again gives back to you what you have offered and says to you, “You will see me again, and your heart shall rejoice, and no man shall take your joy from you.” So, therefore, what you have offered to God you shall receive back multiplied. Something like this, although in another figure, is related in the Gospels when in a parable someone is said to have received a pound that he might engage in business, and the master of the house demanded the money. But if you have caused five to be multiplied to ten, they themselves are given to you, they are granted to you. For hear what Scripture says: “Take his pound, and give it to him who has ten pounds.”57 So, therefore, we appear at least to engage in business for the Lord, but the profits of the business go to us. And we appear to offer victims to the Lord, but the things we offer are given back to us. For God needs nothing, but he wishes us to be rich; he desires our progress through each individual thing.

(Verse 14) And Abraham called the name of that place, The Lord will see: so that they say to this day, In the mount the Lord will be seen. For because he hath seen in this place, in the Hebrew tongue it is said, He shall be seen. And this hath passed into a proverb with the Hebrews, so that when they are in distress and desire the Lord's aid, they say, In the mount the Lord will be seen: that is, as He pitied Abraham, so will He have pity on us. Wherefore, even now, they are wont also to blow the horn for a sign when the ram is given.

The faith and obedience of Abraham put to a most extraordinary test, Gen 22:1. He is commanded to offer his beloved son Isaac for a burnt-offering, Gen 22:2. He prepares, with the utmost promptitude, to accomplish the will of God, Gen 22:3-6. Affecting speech of Isaac, Gen 22:7; and Abraham's answer, Gen 22:8. Having arrived at mount Moriah he prepares to sacrifice his son, Gen 22:9, Gen 22:10; and is prevented by an angel of the Lord, Gen 22:11, Gen 22:12. A ram is offered in the stead of Isaac, Gen 22:13; and the place is named Jehovah-jireh, Gen 22:14. The angel of the Lord calls to Abraham a second time, Gen 22:15; and, in the most solemn manner, he is assured of innumerable blessings in the multiplication and prosperity of his seed, Gen 22:16-18. Abraham returns and dwells at Beer-sheba, Gen 22:19; hears that his brother Nahor has eight children by his wife Milcah, Gen 22:20; their names, Gen 22:21-23; and four by his concubine Reumah, Gen 22:24.

Jehovah - jireh - יהוה יראה Yehovah-yireh, literally interpreted in the margin, The Lord will see; that is, God will take care that every thing shall be done that is necessary for the comfort and support of them who trust in him: hence the words are usually translated, The Lord will provide; so our translators, Gen 22:8, אלהים יראה Elohim yireh, God will provide; because his eye ever affects his heart, and the wants he sees his hand is ever ready to supply. But all this seems to have been done under a Divine Impulse, and the words to have been spoken prophetically; hence Houbigant and some others render the words thus: Dominus videbitur, the Lord shall be seen; and this translation the following clause seems to require, As it is said to this day, בהר יהוה יראה behar Yehovah yeraeh, On This Mount The Lord Shall Be Seen. From this it appears that the sacrifice offered by Abraham was understood to be a representative one, and a tradition was kept up that Jehovah should be seen in a sacrificial way on this mount. And this renders the opinion stated on Gen 22:1 more than probable, viz., that Abraham offered Isaac on that very mountain on which, in the fullness of time, Jesus suffered. See Bishop Warburton.

OFFERING ISAAC. (Gen. 22:1-19) God did tempt Abraham--not incite to sin (Jam 1:13), but try, prove--give occasion for the development of his faith (Pe1 1:7). and he said, . . . Here I am--ready at a moment's warning for God's service.

From this interposition of God, Abraham called the place Jehovah-jireh, "Jehovah sees," i.e., according to Gen 22:8, provides, providet; so that (אשׁר, as in Gen 13:16, is equivalent to כּן על, Gen 10:9) men are still accustomed to say, "On the mountain where Jehovah appears" (יראה), from which the name Moriah arose. The rendering "on the mount of Jehovah it is provided" is not allowable, for the Niphal of the verb does not mean provideri, but "appear." Moreover, in this case the medium of God's seeing or interposition was His appearing.