Liberty Baptist Theological Seminary

A Study of Genesis 22: The Sacrifice of Isaac

Research Paper Submitted to Dr. Todd Beall In Partial Fulfillment Of the Requirements for the Course OBST 650

By Paul J. Limato 111 March 2, 2014

Table of Contents
Introduction .......................................................................................................................3 Gods Covenant .................................................................................................................4 Covenant Defined ............................................................................................................4 Covenant Given ................................................................................................................5 Covenant Promised ..........................................................................................................5 Gods Test ...........................................................................................................................6 The Sacrifice of Isaac.......................................................................................................6 Abrahams Responses ........................................................................................................7 Faith .................................................................................................................................7 Obedience ........................................................................................................................8 Reconfirmation of Gods Covenant..................................................................................8 Covenant Satisfied ...........................................................................................................9 Covenant Reconfirmed ...................................................................................................10 Conclusion ........................................................................................................................10 Bibliography .....................................................................................................................12

Introduction In beginning of Genesis 22, the reader immediately see God who tests Abraham by requiring the sacrifice of Isaac, the seed of Gods covenantal blessings. Abraham responds to this test with faith and obedience. Through this faith and obedience, Gods covenant is reconfirmed and the God of the universe is satisfied. This paper will examine Gods covenant with Abraham, the test given by God to Abraham, and the reiteration of Gods covenant to not only Abraham but also to his descendants. Genesis chapter 22 is a well known text regarding the test by God of the Old Testament Patriarch Abraham. In this test God commands the binding of Isaac, Take your son, your only son Isaac (Gen. 22:2, 12, 16), to be sacrificed as a burnt offering (Gen. 22:2).1 The Hebrew term Akeidah is defined by the Orthodox Union as, the binding; as in Akeidat Yitzchak, the Binding (as a Sacrifice is bound) of Yitzchak, and his offering by Avraham to HaShem, as a sacrifice, according to His Command.2 Warren Weirsbe explains this binding as a third test within a series: (1) from family (Gen. 21:1-21); (2) from neighbors (Gen. 21:22-34); and finally (3) from God (Gen. 22:124).3 Issacs compliance with this command is seemingly the most confusing element of Genesis chapter 22. So what was the purpose of the Aqedah or sacrifice? The command of Yahweh has much to do with His relationship and communion between Himself and Abraham. Gods covenant with Abraham doesnt begin here in Genesis 22 but one can trace it back all the way to Genesis twelve. One must understand covenants in this Eastern culture to understand how this affected Abraham and his viewpoint.
1 2

ESV Bible.

Orthodox Union-Judaism 101: A Glossary of Basic Jewish Terms and Concepts. http://www.ou.org/judaism101/glossary/akeidah/ Accessed March 1, 2014. 3 Warren Wiersbe. Wiersbe Bible Commentary: New Testament: Genesis 21:1-22:24.

Gods Covenant During Abrahams time period covenants were common and often used. The modern equivalent of this would be a handshake agreement. Contractually this may not be formal in our modern times but it is binding ones words to another. With Aqedah of Genesis 22 in mind, it is important for one to understand the covenant was initially formed in Genesis 12:1-3 and it was particularly between God and Abraham. In Genesis 22, God tests Abraham and the covenant that He has made with him. God seeks test Abrahams devotion to Yahweh. Genesis 22 and Genesis 12 are indelibly linked. This test is not in the form of a handshake but in the form of asking that Abraham sacrifice his promised son Isaac. Covenant Defined A clear definition of the word Covenant is helpful in understanding the uniqueness of the culture and this passage. The author Charles Feinberg, in the Theological Wordbook of the Old Testament categorizes the covenant: First as between nations: a treaty, alliance of friendships; secondly between individuals: a pledge or agreement; thirdly with obligation between a monarch and subjects: a constitution; fourthly between God and man: a covenant accompanied by signs, sacrifices, and a solemn oath that sealed the relationship with promises of blessing for keeping the covenant and curses for breaking it.4 The Hebrew word for covenant tyd3B (berit) is used specifically in Genesis 15:18 and 17:1-21 for the Abrahamic Covenant, yet there are many other passages that this word isnt used to declaration of Covenant towards Abraham.5

Charles L. Feinberg. tyd3B (berit) vol. 1 of Theological Wordbook of the Old Testamen t. 2 vols. Edited by R. Laird Harris. Chicago: Moody, 1980. P. 128-130 5 Keith H. Essex, The Abrahamic Covenant. Masters Seminary Journal 10:2 (Fall 1999): 192-193.

Covenant Given There are many variations amongst scholars regarding the delineation of the Abrahamic Covenant; Essex provides a simplistic and understandable threefold description: (1) land; (2) seed; and (3) blessing.6 The author Tremper Longmans description of the Near Eastern covenantal process is much more unique. He says, According to custom a animals were cut in half, persons would pass through the halves, and where in effect saying May I be killed and cut in half like these animals, if I dare break my promises.7 Longman continues to comment on this point by saying, Strikingly, it is only God who goes through the parts, calling the self-curse on his own head, so to speak. God passes through the parts in the form of a smoking firepot and a flaming torch (Gen. 15:17).8 This description is much more vivid and descriptive. The covenant that God makes with Abraham is exceptionally distinctive from the Adamic and Noahic Covenants. The previous covenants where for all mankind. The Abrahamic Covenant is made with one man (Abraham), one family (Abrahams seed), and one nation (Israel). Covenant Promised Having defined the covenant as being established between Yahweh and Abraham, one must now look as the peculiar nature of the command given to Abraham by God. The author Dilling, referring to the command that God gives to Abraham says, The severity of Abrahams test [to sacrifice Isaac] . . .was greatly multiplied by the soteriological implications of his action. The promise of salvation and blessing was to come through

6 7

Essex, p. 208. Tremper Longman III, How to Read Genesis (Downers Grove: InterVarsity Press, 2005), p.131-132. 8 Ibid. p.131-132.

Isaac.9 Equally mysterious is the numerous texts in Genesis speaking of the promises related to this covenant between God and Abraham, such as Abraham having offspring numberless as the dust [Gen. 13:16; 28:14] or the stars [Gen. 15:15; 22:17; 26:4] come forth to inherit the land of Canaan [Gen. 22:17]. All of this shows that this test of Abrahams faith was not a simple test, but rather there was much on the line. There where promises associated with faith and obedience. Gods Test Gods test of Abraham is essential in understand this passage found in Genesis 22. The Hebrew word nasash, transliterated by the English Standard Version as tested, found in Genesis 22:1, has the idea of testing or proving the quality of someone or something . . . and in Abrahams case it was to refine the character of a man that he might walk more closely in Gods ways.10 Although beyond Abrahams ability to understand, this test would prove Abrahams faith that Yahweh was capable of seeing the covenantal promises to completion regardless of the severest circumstances, thus pointing to future promise of Jesus and his sacrifice for all. The Sacrifice of Isaac Abrahams test on the back-end is incredibly difficult because of the nature of the test but equally as difficult is the front-end of the test. Abraham has to embark on a threeday journey with Isaac knowing upon arrival to their destination that he is going to have to follow through with Gods command. Gods command, to provide Isaac as a burnt offering would be inconceivable to any parent.11 Walton describes the test as stretching

9 David 10

Dilling Jr., The Atonement and Human Sacrifice. Grace Journal 05:1 (Winter 1964): 24. Marvin R. Wilson. hs@n2 (nasa),vol. 2 of Theological Wordbook of the Old Testament. 2 vols. Edited by R. Laird Harris. Chicago: Moody,1980. P. 581. 11 John H. Walton. Genesis: The NIV Application Commentary (Grand Rapids: Zondervan, 2001), p. 513.

the normal parameters of a test.12 The author Poole details the graphic nature of what truly was at stake by saying, his throat was to be cut, his body dissected into quarters, his bowels taken out, as if he had been some notorious traitor, a file male factor and miscreant, and afterwards he was to be burned to ashes, that if possible there might be nothing left of him . . .13 In todays culture this would be absolutely inconceivable but in Abrahams historical time-period cultures such as the Canaanites would not have found to be as inconceivable.14 Abrahams Responses Regardless of the graphic and tremendous cost of the test, Abraham responded to Gods command with an unwavering faith and immediate obedience. Even though this may have been a common practice of pagan cultures in Abrahams time this had to be a situation that took Abraham to the breaking point physically and emotionally. In spite of the pain and anguish parentally, Abraham unequivocally responded in faith and obedience. Faith It is imperative to understand Abrahams faith response to truly understand Genesis 22. The author Lawlor remarks of the importance by saying, In rapid-fire succession the three imperatives (take, ;go, ;offer,) of v. 2 inform Abraham what it is that God expects of him.15 Hebrews 11:19 points the reader back Abrahams faith as being so strong that he believed that God was able to raise him [Isaac], even

12
13

Ibid. p. 513. Matthew Poole. A Commentary on the Holy Bible: Volume I: Genesis- Job (McLean: McDonald Publishing, n.d.), p. 51. 14 Walton, p. 510. 15 John I. Lawlor, The Test of Abraham Genesis 22:1 -19. Grace Theological Journal 01:1 (Spring 1980): p. 22.

from the dead.16 The author Davis comments on this by saying, Far from showing the awakening of new ethical insight, this story portrays in the starkest terms Abrahams blind unreasoning faith; as Luther says, here Abraham is called to perform the mortification of his own reason and will.17 Obedience Abrahams obedience throughout the passage of Genesis 22 is clearly on display. He consistently and unequivocally exemplifies obedience towards the requests of God. Of this obedience, the author Essex comments, The first clause of the Lords speech to Abraham is the command to leave his land and go to the land that the Lord would show him (Gen 12:1).The author Johnson described Abrahams obedience to Gods command to sacrifice Isaac as quick obedience.18 Lawlor remarks that Abrahams immediate obedience can be seen through the grammatical structure of two sets of triads found in Genesis 22:3: (1) saddled his donkey; (2) took lads and split wood; (3) arose and went.19 Abrahams faith and obedience are truly seen and displayed in Genesis chapter 22. Reconfirmation of the Covenant As stated above, the covenant that was initially established in Genesis 12:1-3 between God and Abraham is tested and confirmed throughout Genesis in chapters 13, 15, 17, and culminates in chapter 22. With Abrahams faith put to the test, God once again substantiates His covenant with Abraham. This substantiation is seen by Abraham meeting the established criteria for the sanction of Gods covenantal promise found in
16

ESV. Hebrews 11:19. Davis, p.34. 18 Lewis S. Johnson Jr., The Sacrifice Of Isaac, Or The Old Testaments Greatest Scene. Emmaus Journal 18:1 (Summer 2009): p.25. 19 Lawlor, p.22.
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Genesis 12:1-3. This is a prelude to Jesus Christs atoning propitiation for sin satisfying the demands of God for payment for sin. Covenant Satisfied According to Hebrews 6:13, the covenant was a surety because God made promise to Abraham, and God could swear by no greater then Himself. The author Bullinger remarks that the words knowing and seeing, in Genesis 22:12 are used as a literary device known as an Anthropopatheia; which are used to ascribe human passions, actions, or attributes to God.20 Bullinger further points out for the reader, God, of course, knew it already; but, in wondrous condescension, He stoops to make Abraham understand.21 Why is faith so important to this text? What exactly does God desire? Faith is essential. Concerning this faith the author Mackintosh notes, Take away faith, and Abraham appears on Moriah as a murderer or madman: take faith into account, and he appears as a devoted worshipera God-fearing, justified man.22 God never wanted the burnt offering of Isaac or to see him slaughtered. No, God wanted Abrahams heart. Genesis 22:12 states, ... for now I know that you fear God, seeing you have not withheld your son, your only son, from me. God is communicating that God has seen the character of Abraham and it is counted unto faith. The Author Johnson sees Genesis 22:10-13 as the section that records the patriarchs passing of his final exam in submission to the will of God.23 The passing of the test satisfies the demands of the covenant.

20

E.W. Bullinger, Figures of Speech Used in the Bible. Explained and Illustrated (Grand Rapids: Baker Book House, 1968), p. 871. 21 Bullinger, p.884. 22 C.H. Mackintosh. Genesis to Deuteronomy: Notes on the Pentateuch (Neptune: Loizeaux Brothers, 1989.), p.98. 23 Johnson, p.28.

Covenant Reconfirmed Not only is the Covenant from Genesis 12 reconfirmed in Genesis 22 but it is reconfirmed in the passage as well. Concerning this point, the author Chisholm comments, Abraham demonstrated his loyalty (22:12, 1518) by obeying Gods command (cf. 26:5). God saw the patriarch as faithful and favored.24 In Genesis 22:17 18, the covenant is summarized by promising the obedient Abraham of blessing him of a multiplication of his seed, the possession of his enemys gates, and future global blessing through Abrahams descendants. The biblical thread is established and the long line of Abrahamic descendants instrumental in the incarnation of the Christ who would be the ultimate sacrifice for the sins of the world. Conclusion Genesis 22 is a beautiful picture of faith, obedience, and God keeping His covenant promises. Abrahams faithful obedience to sacrifice Isaac confirmed the covenant given by God in Genesis 12. The result of this confirmation is reward of blessings of land, seed, and blessing. On this particular point the author Walton says, The text maintains that the sequence of events is done for Gods Benefit [22:12]. . . now I know that you fear God, because you have not withheld from me your son, your only son.25 Therefore it is imperative to understand Genesis 22 to truly understand the greater narrative of scripture. This narrative serves as a prologue or picture of what Christ would do in faithfulness for all humanity. On this point the author Johnson notes, When the Greatest Father offered up his Isaac, the real Lamb of God, the scene pictured in the

24

Robert B. Chisholm Jr., Anatomy of an Anthropomorphism: Does God Discover Facts. Bibliotheca Sacra 164:653 (January 2007): p. 13 25 Walton, p. 514.

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twenty-second chapter of Genesis found its proper climax and antitype.26 In Genesis 22 God provided the sacrifice in a ram caught in a thicket. As a result Abraham named that particular area of Mount Moriah. God truly provided by his divine power at the right time. This is a picture ultimately of what God would do in providing the ultimate sacrifice for all of humanity. The covenantal promise to Abraham in Genesis 12 and 22, the testing of Abraham, and the reiteration of Gods covenantal promise to Abrahams descendants are not only fulfilled in this passage but are ultimately fulfilled in the person and work of Jesus who would be the lamb who would take away the sin of the world (John 1:29).27

26
27

Johnson Jr., p.19. ESV, John 1:29

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Bibliography Chisholm Jr., Robert B. Anatomy of an Anthropomorphism: Does God Discover Facts. Bibliotheca Sacra 164:653 (January 2007): 3-20. Davis, Ellen F. Self-Consciousness And Conversation: Reading Genesis 22. Bulletin for Biblical Research 01:1 (NA 1991): 27-40. Dilling, David Jr. The Atonement and Human Sacrifice. Grace Journal 05:1 (Winter 1964): 24-39. Essex, Keith H. The Abrahamic Covenant. Masters Seminary Journal 10:2 (Fall 1999): 191-212. Feinberg, Charles L. tyd3B5 (berit) Pages 128-130 in vol. 1 of Theological Wordbook of the Old Testament. 2 vols. Edited by R. Laird Harris. Chicago: Moody,1980. Johnson Jr., S. Lewis. The Sacrifice Of Isaac, Or The Old Testaments Greatest Scene. Emmaus Journal EMJ 18:1 (Summer 2009): 19-32. Lawlor, John I. The Test of Abraham Genesis 22:1-19. Grace Theological Journal 01:1 (Spring 1980): 19-35. Longman III, Tremper. How to Read Genesis. Downers Grove: InterVarsity Press, 2005. Mackintosh, C.H. Genesis to Deuteronomy: Notes on the Pentateuch. Neptune: Loizeaux Brothers, 1989. Mayhue, Richard L. The Authority of Scripture, Masters Seminary Journal 15:2 (Fall, 2004): 227-236. Merrill, Eugene H. The Covenant With Abraham: The Keystone of Biblical Architecture. Journal of Dispensational Theology 12:36 (August 2008): 5-17.

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Orthodox Union-Judaism 101: A Glossary of Basic Jewish Terms and Concepts. http://www.ou.org/judaism101/glossary/akeidah/ Accessed March 1, 2014. Phillips, Elaine A. Paradigms of Self-Sacrifice in Early Judaism and Christianity. Bulletin for Biblical Research 09:1 (NA 1999): 215-231. Poole, Matthew. A Commentary on the Holy Bible: Volume I: Genesis- Job. McLean: McDonald Publishing, n.d. Rogers Jr., Cleon L. The Covenant with Abraham and Its Historical Setting, Bibliotheca Sacra 127:507 (July 1970): 242-256. Walton, John H. Genesis. The NIV Application Commentary. Grand Rapids: Zondervan, 2001. Wiersbe, Warren. Wiersbe Bible Commentary: New Testament: Genesis 21:1-22:24. n.d., Logos Version 5. Wilson, Marvin R. hs@n2 (nasa) Page 581in vol. 2 of Theological Wordbook of the Old Testament. 2 vols. Edited by R. Laird Harris. Chicago: Moody, 1980.

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