ปฐมกาล 22:1 วิจารณ์

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.)

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 was made to appear that he loved God better than his father; now that he loved him better than his son. Observe here, I. The time when Abraham was thus tried (Gen 22:1): After these things, after all the other exercises he had had, all the hardships and difficulties he had gone through. Now, perhaps, he was beginning to think the storms had all blown over; but, after all, this encounter comes, which is sharper than any yet. Note, Many former trials will not supersede nor secure us from further trials; we have not yet put off the harness, Kg1 20:11. See Psa 30:6, Psa 30:7. II. The author of the trial: God tempted him, not to draw him to sin, so Satan tempts (if Abraham had sacrificed Isaac, he would not have sinned, his orders would have justified him, and borne him out), but to discover his graces, how strong they were, that they might be found to praise, and honour, and glory, Pe1 1:7. Thus God tempted Job, that he might appear not only a good man, but a great man. God did tempt Abraham; he did lift up Abraham, so some read it; as a scholar that improves well is lifted up, when he is put into a higher form. Note, Strong faith is often exercised with strong trials and put upon hard services. III. 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 says my Lord unto his servant?" Probably he expected some renewed promise like those, Gen 15:1, and Gen 17:1. But, to his great amazement, that which God has 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 steeled 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, Gen 22:2. Observe, 1. The person to be offered. (1.) "Take thy son, not thy bullocks and thy lambs;" how willingly would Abraham have parted with them by thousands to redeem Isaac! "No, I will take no bullock out of thy house, Psa 50:9. I must have thy son: not thy servant, no, not the steward of thy house, that shall not serve the turn; I must have thy son." Jephthah, in pursuance of a vow, offered a daughter; but Abraham must offer his son, in whom the family was to be built up. "Lord, let it be an adopted son;" "No, (2.) Thy only son; thy 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, (3.) "Take Isaac, him, by name, thy laughter, that son indeed," Gen 17:19. Not "Send for Ishmael back, and offer him;" no, it must be Isaac. "But, Lord, I love Isaac, he is to me as my own soul. Ishmael is not, and wilt thou take Isaac also? All this is against me:" Yea, (4.) That son whom thou lovest. It was a trial of Abraham's love to God, and therefore it must be in a beloved son, and that string must be touched most upon: in the Hebrew it is expressed more emphatically, and, I think, might very well be read thus: Take now that son of thine, that only one of thine, whom thou lovest, that Isaac. God's command must overrule all these considerations. 2. The place: In the land of Moriah, three days' journey off; so that he might have time to consider it, and, if he did it, must do it deliberately, that it might be a service the more reasonable and the more honourable. 3. The manner: Offer him for a burnt-offering. He must not only kill his son, but kill him as a sacrifice, kill him devoutly, kill him by rule, kill him with all that pomp and ceremony, with all that sedateness and composure of mind, with which he used to offer his burnt-offerings.

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 it came to pass after these things,.... Recorded in the preceding chapter: according to the Talmudists (b), the following affair was transacted quickly after the weaning of Isaac, when he was about five years old, which is the opinion of some, as Aben Ezra on Gen 22:4; makes mention of; but that is an age when it can hardly be thought he should be able to carry such a load of wood as was sufficient to make a fire to consume a burnt offering, Gen 22:6; the age of thirteen, which he fixes upon, is more likely: Josephus (c) says, that Isaac was twenty five years of age; and in this year of his age Bishop Usher (d) places this transaction, twenty years after the weaning of him, in A. M. 2133, and before Christ 1871; and near to this is the computation of a Jewish chronologer (e), who makes Isaac to be at this time twenty six years of age; but some make him much older: according to the Targum of Jonathan, he was at this time thirty six years old; and it is the more generally received opinion of the Jewish writers (f) that he was and with whom the Arabic writers (g) agree: so that this affair, after related, was thirty years after the weaning of Isaac and the expulsion of Ishmael, supposing Isaac to be then five years old. But, however this be, what came to pass was after many promises of a son had been given him, and those fulfilled; and after many blessings had been bestowed upon him; and when he seemed to be well settled in the land of the Philistines, having entered into an alliance with the king of the country; his family in peace, and his son Isaac, the son of the promise, grown up and a hopeful youth; the first appearance of which seemed to threaten the destruction of all his comforts, hopes, and expectations; and it was so: that God did tempt Abraham; not to sin, as Satan does, for God tempts no man, nor can he be tempted in this sense; and, had Abraham slain his son, it would have been no sin in him, it being by the order of God, who is the Lord of life, and the sovereign disposer of it; but he tempted him, that is, he tried him, to prove him, and to know his faith in him, his fear of him, his love to him, and cheerful obedience to his commands; not in order to know these himself, which he was not ignorant of, but to make them known to others, and that Abraham's faith might be strengthened yet more and more, as in the issue it was. The Jewish writers (h) observe, that Abraham was tempted ten times, and that this was the tenth and last temptation: and said unto him, Abraham: calling him by his name he well knew, and by that name he had given him, to signify that he should be the father of many nations, Gen 17:5; and yet was going to require of him to slay his only son, and offer him a sacrifice to him: and he said, behold, here I am; signifying that he heard his voice, and was ready to obey his commands, be they what they would. (b) T. Bab. Sanhedrin: fol. 89. 2. (c) Antiqu. l. 1. c. 13. sect. 2. (d) Annales Vet. Test. p. 10. (e) Ganz Tzemach David, par. 1. fol. 6. 1. (f) Zohar in Gen. fol. 68. 2. & 74. 4. & 76. 2. Targ. Hieros. in Exod. xii. 42. Praefat. Echa Rabbat. fol. 40. 2. Pirke Eliezer, c. 31. Seder Olam Rabba, c. 1. p. 3. Juchasin, fol. 9. 1. Shalshalet Hakabala, fol. 3. 1. (g) Patricides, p. 19. Elmacinus, p. 34. Apud Hottinger. Smegma, p. 327, &c. (h) Targum. Hieros. in loc. Pirke Eliezer, c. 31.

Give your attention, you who have approached God—who believe yourselves to be faithful. Consider diligently how the faith of the faithful is proved from these words that have been read to us. “And it came to pass,” the text says, “after these words, God tested Abraham and said to him: ‘Abraham, Abraham.’ And he said, ‘Here I am.’ ” Observe each detail that has been written. For, if one knows how to dig into the depth, he will find a treasure in the details, and perhaps also the precious jewels of the mysteries lie hidden where they are not esteemed. This man was previously called Abram. Nowhere do we read that God called him by this name or said to him, “Abram, Abram.” For God could not call him by a name that was to be abolished, but he calls him by this name which he himself gave. And not only does he call him by this name, but also he repeats it.

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.

God did tempt Abraham - The original here is very emphatic: והאלהים נסה את אברהם 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 מימרא דיי 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, Joh 1:1 (note); see the notes there, and see before on Gen 21:22 (note), and Gen 15:1 (note).

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.

Offering Up of Isaac. - For many years had Abraham waited to be fulfilled. At length the Lord had given him the desired heir of his body by his wife Sarah, and directed him to send away the son of the maid. And now that this son had grown into a young man, the word of God came to Abraham to offer up this very son, who had been given to him as the heir of the promise, for a burnt-offering, upon one of the mountains which should be shown him. This word did not come from his own heart, - was not a thought suggested by the sight of the human sacrifices of the Canaanites, that he would offer a similar sacrifice to his God; nor did it originate with the tempter to evil. The word came from Ha-Elohim, the personal, true God, who tried him (נסּה), i.e., demanded the sacrifice of the only, beloved son, as a proof and attestation of his faith. The issue shows, that God did not desire the sacrifice of Isaac by slaying and burning him upon the altar, but his complete surrender, and a willingness to offer him up to God even by death. Nevertheless the divine command was given in such a form, that Abraham could not understand it in any other way than as requiring an outward burnt-offering, because there was no other way in which Abraham could accomplish the complete surrender of Isaac, than by an actual preparation for really offering the desired sacrifice. This constituted the trial, which necessarily produced a severe internal conflict in his mind. Ratio humana simpliciter concluderet aut mentiri promissionem aut mandatum non esse Dei sed Diaboli; est enim contradictio manifesta. Si enim debet occidi Isaac, irrita est promissio; sin rata est promissio, impossibile est hoc esse Dei mandatum (Luther). But Abraham brought his reason into captivity to the obedience of faith. He did not question the truth of the word of God, which had been addressed to him in a mode that was to his mind perfectly infallible (not in a vision of the night, however, of which there is not a syllable in the text), but he stood firm in his faith, "accounting that god was able to raise him up, even from the dead" Heb 11:19). Without taking counsel with flesh and blood, Abraham started early in the morning (Gen 22:3, Gen 22:4), with his son Isaac and two servants, to obey the divine command; and on the third day (for the distance from Beersheba to Jerusalem is about 20 1/2 hours; Rob. Pal. iii. App. 66, 67) he saw in the distance the place mentioned by God, the land of Moriah, i.e., the mountainous country round about Jerusalem. The name מריּה, composed of the Hophal partic. of ראה and the divine name יה, an abbreviation of יהוה (lit., "the shown of Jehovah," equivalent to the manifestation of Jehovah), is no doubt used proleptically in Gen 22:2, and given to the mountain upon which the sacrifice was to be made, with direct reference to this event and the appearance of Jehovah to Abraham there. This is confirmed by Gen 22:14, where the name is connected with the event, and explained in the fuller expression Jehovah-jireh. On the ground of this passage the mountain upon which Solomon built the temple is called המּריּה with reference to the appearance of the angel of the Lord to David on that mountain at the threshing-floor of Araunah (Sa2 24:16-17), the old name being revived by this appearance.