Genesis 22:1 - Meaning and Application

This is the testing of Abraham’s faith. The question is whether it stayed strong, steady, and victorious after a long time of walking closely with God, as strong as it was at the beginning, when he left his country. Then it was shown that he loved God more than his father. Now it must be shown that he loves God more than his son.

Notice, first, when Abraham was tested, “after these things” (Genesis 22:1). This came after all the other hard experiences he had already gone through. He may have started thinking the storms were over, but then this harder trial came. Many past trials do not keep us from future ones. We have not yet taken off our armor (1 Kings 20:11). See also (Psalm 30:6, 7).

Second, notice who sent the test. It was God who tested him, not in order to lead him into sin, as Satan tempts people, but to show his grace and reveal how strong it was, so it might be found to praise, honor, and glory (1 Peter 1:7). In this way, God tested Job too, so he would appear not only as a good man, but as a great one. Some read the words as, God lifted Abraham up, like a student moved into a higher class because he has done well. Strong faith is often given strong tests and set to hard tasks.

Third, notice the test itself. God appeared to him as he had before and called him by name, Abraham, the name given to confirm the promise. Abraham, like a good servant, quickly answered, “Here I am. What does my lord want?” He probably expected another promise, like those in (Genesis 15:1) and (Genesis 17:1). But to his great surprise, God’s command was, in effect, “Abraham, go kill your son.” The wording made the command even more painful. When God spoke, Abraham would have listened to every word, and every word was like a sword in his heart. The trial came with painful language. Yet while it is not pleasing to the Almighty to afflict people, when Abraham’s faith was to be tested, the command was made all the more severe (Genesis 22:2).

The person to be offered was his son, not his animals. Abraham would gladly have given thousands of bulls and lambs to spare Isaac, but God said, “I do not want a bull from your house” (Psalm 50:9). He must give his son, not a servant, not even the steward of his house. Jephthah, because of a vow, offered his daughter, but Abraham was to offer his son, the one through whom the family line was to continue. If Abraham wished for an adopted son instead, the answer was no.

It was also “your only son,” meaning the only son by Sarah. Ishmael had just been sent away, which grieved Abraham, and now Isaac was the only one left. Yet even he must go. God said, “Take Isaac,” the one whose name means laughter, the promised son (Genesis 17:19). Abraham could not say, “Send for Ishmael and offer him instead.” No, it had to be Isaac. Human love would plead, “I love Isaac as my own life. Ishmael is not the same. Will you take Isaac too?” But God’s command was to stand above all those reasons. It was also “the son you love.” Since this was a test of Abraham’s love for God, it had to touch the place of deepest affection. In the Hebrew, the wording is even stronger, and may be read this way: “Take now that son of yours, that only one of yours, whom you love, Isaac.” God’s command must rule over every other claim.

The place was the land of Moriah, a three-day journey away. That gave Abraham time to think it over. If he obeyed, he would do it deliberately, and the act would be all the more serious and honorable.

The manner was also specified: he was to offer Isaac as a burnt offering. He was not only to kill his son, but to kill him as a sacrifice, in a holy way, according to rule, and with the same calmness and reverence with which he had offered his burnt offerings before.