Genesis Chapter 22

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398. GENESIS - Chapter 22

"God did test Abraham"

THE OFFERING OF ISAAC Chapter 22:1-19

This is one of the great chapters of the Bible, the implications of which reach down to our own times and beyond. It reveals how that faith produced works in Abraham, permitting James to write that he was justified by the works of faith. In consequence, Abraham received an unconditional guarantee that he will inherit the promises. Previously (chapter 12), the promises had been given conditionally, but now, he manifested such faith and courage that Yahweh confirmed them with an oath. The trial called upon Abraham to offer up his beloved son, Isaac as a burnt offering. Was he prepared to do this knowing that his future depended upon Isaac, the promised seed? Would he remain faithful to God when commanded to destroy the very evidence that showed that God's promises would be fulfilled? Would Abraham still cleave to God though his dearest treasure be taken from him? Would he be prepared to accept God's way, though he could not understand the reason and purpose behind it?

Verse 1 suggests a new series in the allegory of Abrahams life, setting forth in order the following parable:

1 — Sacrifice on Mt. Moriah: Christ's death and resurrection (Ch. 22).

2 — Death of Sarah, buried among Gentiles: Overthrow of Jerusalem's polity A.D. 70 (Ch. 23).

3 — Seeking a wife for Isaac: preaching the Truth in Gentile lands (Ch. 24).

4 — Sons of the concubines: Abraham becomes typically a  father of many nations" foreshadowing the future (Ch. 25). Thus the allegory sets forth in proper sequence events that developed out of the offering of the Lord on Calvary's hill.

Abraham is Tried — Vv. 1-5

God subjects all his sons to trial in order to purify them. When the multitudinous Christ is glorified in the Age to come, it will be found that whilst only one man will have rendered perfect obedience to the Father, not one would have been untried. Abraham's trial is a severe one as this chapter narrates. He is called upon to offer up his son. No explanation is given. Killing Isaac seems to serve no clear purpose, and, apparently, would be a useless waste. Moreover, what of the promises of God which rested in the son! Nevertheless, dominated by faith in God and seeing beyond the present circumstances, Abraham complies with the request.

VERSE 1

"And it came to pass after these things" — This suggests a new division in the allegorical history of Abraham's life.

"That God did tempt Abraham" — In respect to the action of sin God tempts nobody (James 1:13), but He does try all His servants. The same Hebrew word here rendered tempt is translated prove in Exod. 15:25; 16:4 and elsewhere. The R.V. renders it test. God desired to develop and reveal the powerful faith that had motivated this man in his pilgrimage. But now he was to face the supreme test — that of life itself! It was also to reveal the divine purpose of redemption through sacrifice.

"And said unto him, Abraham" — Yahweh called him by name, which implies a degree of intimacy between God and His friend.

"And he said, Behold, here I am" — Indicating a ready response on the part of Abraham. In this Abraham types the Lord Jesus Christ (Psa. 40:6-8).

VERSE 2

"And he said, Take now thy son, thine only son Isaac, whom thou lovest" — This suggests that Ishmael was not a true son of Abraham. What constitutes a true son? One who reflects his father's qualities. The Lord told the Jews of his day that they were not true descendants of Abraham, even though they could claim fleshly lineal descent. "If ye were Abraham's children", he declared, "ye would do the works of Abraham" (John 8:39). But they did not, and he castigated them as being "of your father the devil" (v. 44). The comment, thine only son Isaac suggests that he was walking in the footsteps of his father, and implies that he was of responsible age certainly in teenage years or later. Josephus claims that Isaac was twenty-five years of age at the time.

"And get thee into the land of Moriah" — Strong gives the meaning of Moriah as Seen of Yah, compounded of ra'ah and Yah, Vision of Yah. The land of promise is said to be constantly subject to the scrutiny of Yahweh (see Deut. 11:12). Jerusalem, particularly, dominates His attention (Deut. 12:5). Moriah was on the east of Jerusalem, where, later, the temple and altar were built (2 Chron. 3:1). Today it is dominated by the Moslem Dome of the Rock, which shelters the ancient slab of rock where, it is claimed, Isaac was offered.

"And offer him there for a burnt offering" — Abraham and Isaac were to typify the work of God with His Son and demonstrate the real purpose of sacrifice. Christ also offered himself without spot to God (Eph. 5:2; Heb. 9:14).

There are two things essential for the offering of a burnt offering. The first is that it be offered freely and voluntarily (Lev. 1:3). Thus Christ came to do the Father's will, and in accordance therewith laid down his life voluntarily in obedience (John 10:17-18; Phil. 2:5-8). The second is that it be offered whole, or entire (Lev. 1:9). Nothing must be kept back. Christ kept nothing back; but gave his whole being to his Father. We, too, are required to give all in service to Him (Rom. 12:1). 

"Upon one of the mountains which I will tell thee of" — The offering was to be made on a high, exposed sight, not hidden away where it might not be seen. Christ's offering was similar. It could well have been that Isaac was offered upon Golgotha's hill as was the Lord.

VERSE 3

"And Abraham rose up early in the morning" — This was characteristic of Abraham when he was commanded to do anything of God (see Ch. 19:27; 21:14), and suggests his readiness to comply to all that was asked of him. Notice also Abraham's calmness of faith. The quiet, deliberate nature of the narrative, is expressed in the repetition of the preposition and in vv. 3-10; and the methodical way in which the patriarch went about the work of preparation. Faith governed all his actions. He had thought the matter out carefully, and realised that even if Isaac were put to death he would have to be restored, for God's purpose was channelled through him. Moreover, Yahweh had described Isaac as Abraham's "only son," and in so doing gave divine approval of his character. Therefore, in faith, Abraham "accounting that God was able to raise up (Isaac), even from the dead" (Heb. 11:19), proceeded to act accordingly.

"And saddled his ass, and took two of his young men with him, and Isaac his son, and clave the wood for the burnt offering, and rose up, and went unto the place of which God had told him" — This verse describes seven acts of calm deliberation and unflinching heroism motivated by faith. Seven is the covenant number; the number of completeness.

VERSE 4

"Then on the third day Abraham lifted up his eyes" — Christ's public ministry was a three and a half years' pilgrimage to the grave. He was in the tomb three days and three nights, answering to the time of this journey. As far as Abraham was concerned, during the whole journey Isaac was as good as dead for three days.

"And saw the place afar off — Perhaps it took a further half-day to reach the site, answering to the exact period of Christ's public ministry, leading to his death.

VERSE 5

"And Abraham said unto his young men... I and the lad will go yonder and worship, and come again to you" — The Hebrew is in the plural: "so we may worship and return to you" (Berkeley Version). This is evidence of Abraham's faith and understanding of the promises given to him. He knew that Isaac must be restored to him, after he had been put to death, and therefore he confidently told the young men that the two of them would return. See Heb. 11:19. Abraham had a living faith, for he applied it to the circumstances of life.

Isaac A Willing Sacrifice — Vv. 6-8

 Abraham kept silent concerning the terrible trial, confiding in nobody, only relying on his faith in God. Apparently, he did not disclose the purpose of the journey even to Sarah. He bore the trial alone. But as father and son ascend the mount, Isaac begins to ask questions, and ultimately received the wonderful reply: My son, God will provide Himself a lamb for a burnt offering."

VERSE 6

"And Abraham took the wood of the burnt offering, and laid it upon Isaac his son" — This shows that Isaac was of stronger physique than Abraham, implying an age of responsibility; perhaps at least in his middle teens. How completely agreeable the type is to the antitype. Of the Lord it is written: "He bearing his cross went forth into a place called the place of a skull" (John 19:17).

"And he took the fire in his hand, and a knife" — Why should Abraham carry fire for this purpose? It was most likely divine fire that had consumed offerings made earlier on one of the altars, and which, now, was preserved and carried from place to place. Such fire was supplied to Israel (Lev. 9:24), and the instruction was that it should always be kept burning (Lev. 6:12). There is no reason why the patriarchs should not have been similarly supplied, and instructed. Perhaps the fire was given when the first altar in the land was erected and used (Gen. 12:7).

"And they went both of them together" — The father and the son in mutual co-operation. Again the type beautifully foreshadows the offering of Christ; for that also was a co-operative work between the Father and the Son. Christ told the Apostles that the Father would be with him in his offering (John 16:32), and they, in turn, taught the doctrine of Divine co-operation and mercy on the part of the Father and Son on behalf of doomed humanity (see 2 Cor. 5:19; Rom. 8:32).

VERSE 7

"And Isaac spake unto Abraham his father, and said, My father: and he said, Here am I, my son" — Similarly, Christ spake unto Yahweh and said "Abba Father" (Mark 14:36). God responded in approval, for Christ was "heard in that he feared" (Heb. 5:7).

"And he said, Behold the fire and the wood: but where is the Iamb for a burnt offering?" — Abraham had not yet explained to Isaac the full reason for the journey. He knew that it was for purpose of worship, but had no idea that he was to be the offering! In this his situation was different to that of the Lord Jesus who was fully conscious of what was before him. On one occasion he told the Apostles: "How am I straitened till it be accomplished!" (Luke 12:50).

VERSE 8

"And Abraham said, My son, God will provide Himself a lamb for a burnt offering"— How true these words are! Only God could provide a lamb of such a nature as to atone for the sins of humanity (John 1:29). Abraham spake to Isaac from the depths of his faith. He knew that Isaac must be brought from the dead in order to ultimately provide the Lamb of God for the sin of the world. He therefore spake these words of conviction. He could hardly say anything further, for he was ignorant of the Divine intention regarding Isaac, though his faith caused him to recognise that he would be brought again from the dead (Heb. 11:18-19) — else the promise would fail.

"So they went both of them together" — Although the full import of the action (as far as its antitype is concerned) was not understood by either, there was a complete and lovely harmony in their worship. The sacrifice was to involve both, and there was trusting confidence in the obedience thus manifested. This statement is repeated from v. 6, so as to emphasise their unity.

Faith Triumphant — Vv. 9-14

At last they reach the place appointed of God. The supreme moment has arrived. But Abraham's faith is equal to the test. Calmly, deliberately, he prepares for the sacrifice, and takes the knife in hand. Isaac, also, matches his father's faith by understanding his part in the transaction and extending his willing co-operation. Then the voice of the angel is heard. Isaac is saved through the offering of a ram, and Abraham proclaims his conviction in the antitypical fulfilment of all that has taken place.

VERSE 9

"And they came to the place which God had told him of" — Though the supreme moment had come, there was no faltering of Abraham's faith. With implicit trust in God, he recognised that to perform the divine will would be for the best. The calmness of Abraham's faith is suggested in the very deliberateness of his actions as implied in the narrative of this verse.

"And Abraham built an altar there" — See notes on Gen. 12:7. The altar of unhewn stones represented Christ our living altar (Heb. 13:10).

"And laid the wood in order" — This was done in a burnt offering to permit the fire to more easily take hold of the pieces. The divine fire represents the Spirit-Word, the consuming zeal of which constitutes the antitypical burnt offering. Cp. John 2:17.

"And bound Isaac his son" — By now Isaac must have realised the purpose of the journey, yet the narrative does not record any resistance on his part. Evidently Abraham had explained the matter to him, and encouraged him to go through with his part in the transaction, with the assurance that such an attitude must bear fruit to the glory of God. In doing so, Isaac typified the willing obedience of the Lord Jesus Christ (see John 10:17; 12:27; Isa. 53:7) to the express will of his Father.

"Laid him on the altar upon the wood" — This, too, typified the sacrifice of the Lord Jesus Christ; for whereas he was slain by "wicked hands" it was in accordance with "the determinate counsel and foreknowledge of God" (Acts 2:23).

VERSE 10

"And Abraham stretched forth his hand, and took the knife to slay his son" — We might imagine the feelings of Abraham as he came to this dread moment. Why did God call upon him to endure such a terrible ordeal? For a very important reason, namely, to impress believers with the tremendous price paid to obtain their salvation. God, Who is a God of love, and of Whom it is said, that He is afflicted with the afflictions of His people (Isa. 63:8-9), was not unmoved at the sufferings of His own son. The unfeeling hatred of the Lord's oppressors moved Yahweh to anger; as the loving obedience of the Son excited His pleasure. Yet who concerns themselves with God's feelings? We can sympathise with Abraham, and criticise God for placing him under such a terrible trial; forgetting that the offering of Christ represented suffering on his part, which the Father shared.

The narrative of this chapter teaches us something of the feelings of the Father in providing for the salvation of humanity. Perhaps it will impress us with the real meaning of those familiar words: "God so loved the world, that He gave His only begotten Son, that whosoever believeth in him should not perish, but have everlasting life" (John 3:16). Consider also Abraham's action. In making ready to slay his son, he proved the reality of his faith; and revealed that it was manifested by works. James comments: "Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?" (James 2:21). Many, who would criticise God for calling upon Abraham to make such a terrible sacrifice, are not reluctant to sacrifice their sons or daughters upon the altars of worldly ambition or fashion consigning them to a spiritual death from whence there is no awakening. There was a purpose and a reward in the sacrifice which God asked of Abraham that is lacking in sacrifices which we might offer for the world (1 John 2:15)

VERSE 11

"And the angel of Yahweh called unto him out of heaven, and said, Abraham, Abraham; and he said, Here am I" — There is a note of both urgency and triumph in the repetition of the patriarch's name.

VERSE 12

"And he said, Lay not thine hand upon the lad, neither do thou anything unto him" — What relief must have surged through Abraham's being at those words. He saw his son prostrate upon the altar, he saw his seed under the shadow of death. His son was saved "out of death" by the offering he made (Heb. 5:7), which dramatised the fact that Christ also would be saved through his own offering (Heb. 13:20).

"For now I know that thou fearest God" — Some render this: I have known. If that rendition is accepted, the angel is stating that Abraham's action of faith accorded with that which Yahweh knew of him (Gen. 18:19). In any case, the trial has caused others to recognise the strength of Abraham's faith and to acknowledge that he was justified by works that sprung from that faith (James 2:18). By those works his faith was perfected (James 2:22).

"Seeing thou hast not withheld thy son, thine only son from me" — Nor did Yahweh in return, withhold His only begotten Son from providing the basis whereby Abraham and his seed can be saved (John 1:14). Again notice the repetition of the word "son" as the angel emphasises the great offering that had been made. Although Isaac was not literally offered, he was figuratively; thus Paul says that "by faith Abraham, when he was tried, offered up Isaac" (Heb. 11:17).

VERSE 13

"Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns" — A ram is the protector of the flock; the Hebrew word signifies strength. This ram was caught in a thicket by his horns, typically representing the Lamb of God as helplessly caught in the redemptive work of mankind. Both Isaac and the ram represent Christ. Conjointly they show the Lord as saved by his own sacrifice (Heb. 13:20). 

"And Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son" — This does not imply that Christ was a substitutionary sacrifice. Both Isaac and the ram represent Christ in different aspects, and the obvious teaching is that Christ was saved by his own offering (see Phil. 2:8-9; Heb. 5:7; 9:12 — R.V.). Christ offered himself as representative of those he came to save, and not in the place of them. If he died instead of others, rather than for them, he would have been a substitutionary sacrifice, and those for whom he died should not themselves die, because he would have paid the penalty. But as representative, he dramatised on the cross what all must do if they would live (Gal. 5:24). They must crucify the lusts of the flesh, and live unto God. This was exemplified by Abraham's offering.

VERSE 14

"And Abraham called the name of that place Yahweh-Yireh: as it is said to this day" — The name signifies Yahweh will provide. The question is, what will He provide? The answer is, the antitype of all that took place that day. Earlier, Abraham had declared: "God will provide Himself a lamb for a burnt offering" (v. 8), and now he is able to assert that truth with greater assurance and meaning. 

Yahweh-Yireh is another of the great names of Deity, proclaiming that He will provide all of man's needs; though He may not supply all his wants! The Principle is expressed in Psalm 23: "Yahweh is my Shepherd; I shall not want" (v. 1). Israel had tangible evidence of the truth of this name. See Deut. 2:7; 8:9. See also Psa. 34:10; 84:11. In pondering the significance of this name, let us give practical illustration of it in the way suggested by Christ. See Matt. 6:25-34. The term in the AV as Jehovah is incorrect; it is a hybrid name developed by the apostacy and was not known before AD1520 when it was introduced by Galatinus. The Name should be pronounced Yahweh: see Foreword to Rotherham's Literal Translation of the Bible.

"In the mount of Yahweh it shall be seen" — What shall be seen? The antitype of that enacted by Abraham and Isaac; the apocalypse of the Lamb of God: first in tribulation, afterwards in triumph; first as a sacrifice, afterwards as a sovereign. The mount of Yahweh is Zion, or Jerusalem (Psa. 132:13-14; Deut. 33:19). It was the site of Christ's humiliation 1900 years ago; it will be the scene of his glory in the future. Abraham saw that coming day of victory and was glad (John 8:56).

The Promises Confirmed — Vv. 15-19 

A second time the angel speaks. On this occasion he proclaims that Yahweh has sworn by an oath that Abraham shall obtain the promises, and enlarges on the future blessing that will come to the faithful.

VERSE 15

"And the angel of Yahweh called unto Abraham out of heaven the second time" — All that the angel had said on the first occasion (vv. 11-13) was fulfilled at the first advent of the Lord; all that he proclaimed on this the second occasion will be fulfilled at Christ's second coming.

VERSE 16

"And said, By Myself have I sworn, saith Yahweh" — Paul makes comment upon this statement: "When God made a promise to Abraham, because He could swear by no greater, He sware by Himself, saying, Surely blessing I will bless thee, and multiplying I will multiply thee ... Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of His counsel, confirmed it by an oath: that by two immutable things in which it was impossible for God to lie, we might have a strong consolation" (Heb. 6:13-20). The two immutable things are the promise and the oath, for that latter makes the former irrevocable. See how frequently it is referred to: Gen. 24:7; 26:3; 50:24; Exod. 13:5,11; 33:1; Psa. 89:35; 132:11; Luke 1:73.

"For because thou hast done this thing, and hast not withheld thy son, thine only son" — This is the third time in this chapter that reference is made to thine only son, illustrating how completely Isaac was identified with his father; and how great was the sacrifice of Abraham. In his action, the patriarch reached the climax of achievement. He had "patiently endured," and so "obtained the promise" (Heb. 6:15). Similarly, as Paul declared: "He that spared not His own Son, but delivered him up for us all, how shall He not with him also freely give us all things?" (Rom. 8:32). See notes on v. 12.

VERSE 17

"That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore" — A repetition and accumulation of the promises previously made (Gen. 12:2-3; 13:14-16; 15:5; 17:1-5). Originally, the promise was set forth conditionally (Gen. 12:1-2); now it is unconditional: I will bless thee.

Why the two expressions, stars and sand? The stars represent divine glory (Dan. 12:3), the sand, divine governance (Job 38:11). The final fulfilment awaits the future, but the promise has been partially vindicated (Rev. 1:7; Deut. 1:10). See comment: Gal. 3:26-28, and the great company of the redeemed in Rev. 7:9. 

"And thy seed shall possess the gate of his enemies" — The reference to "his" rather than "their" enemies shows that the singular seed, the Lord Jesus Christ, is here referred to. See Paul's comment in Gal. 3:16. To "possess" is to acquire by force. The word yaresh signifies, "to expel, seize, drive out, dispossess", and often refers to the driving out of previous occupants. The phrase, possess the gate of his enemies suggests the forcible control of the entrance of a walled-up, fortified city of ancient times. The gate was the point of control to the city, for it provided the means of both entrance and exit. It was the place of authority, for judges and kings took their place at such public sites to administer the laws of the land. Christ is to exercise such authority over the nations, "for God hath appointed a day in which He will judge the world in righteousness by that man whom He hath appointed" (Acts 17: 31). Typically he will possess the gate of his enemies. The statement thus refers to the effect of Armageddon and its aftermath. See Isa. 60:12. Notice the progression of development in the promise: first, the seed is multiplied at the Judgment Seat (v. 17a); second, Christ subdues his enemies at Armageddon (v. 17b); third, the Kingdom is established throughout the earth (v. 18). See the same progression in 1Cor. 15:22-25.

All Christ's enemies are to be subdued (Psa. 110:1). Politically this will be accomplished in the subjugation of the nations (Luke 1:71-75; Zech. 14:9; Dan. 2:44); physically it will be done in the ultimate conquest of death itself (1 Cor. 15:26).

VERSE 18

"And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed My voice" — This is cited by Peter in Acts 3:25, and by Paul in Gal. 3:8. Peter quoted it to show that it was the divine purpose that the Gospel should be proclaimed to all peoples, but first to the Jews; Paul quoted it to show that Gentiles were to be incorporated into the divine purpose. The preaching of the Gospel indicates that epoch of universal blessedness that will be experienced by the establishment of the Kingdom at Christ's return (Num. 14:21; Psa. 72:17; Isa. 2:2-4; 61:11 ; Jer. 3:17; Dan. 2:44; Zech. 14:9; Rev. 11:15 etc.). See notes Gen. 12:2-3.

VERSE 19

"So Abraham returned unto his young men, and they rose up and went to Beer-sheba" — As he had declared he would (v. 5). Thus was his faith in God confirmed, and others were enlightened thereby.

"Abraham dwelt at Beer-sheba" — He returned to reside at the Well of the Oath.

THE DEATH & BURIAL OF SARAH

Chapter 22:20-23:20

To record the death and burial of a woman is unusual in Scripture. But Sarah was no ordinary woman; she was the mother of the long-awaited son of promise, the faithful companion of Abraham in all his wanderings. Her character is set forth as an example for sisters to follow: "She obeyed Abraham, calling him lord; whose daughters ye are, as long as ye do well" (1 Pet. 3:6). In the terms of Paul's allegory (Gal. 4:22-31), Sarah represented the Abrahamic covenant of faith: the Jerusalem from above. Originally that was limited to the nation of Israel, but in A.D. 70, with the overthrow of the Jewish State, this came to an end as far as a national covenant was concerned, and was buried among the Gentiles where it has remained ever since. This was foreshadowed in the death and burial of Sarah.

Abraham's Relations In Haran — Vv. 20-24.

Abraham seeks news of his relations in Haran probably left there when he ventured into Canaan, and is informed concerning their children.

VERSE 20

"And it came to pass after these things" — This statement connects the events of this section in some way with that which went before it, namely, the offering of Isaac. What bearing could the news Abraham now received have upon Isaac? Obviously the patriarch's mind was cogitating the possibility of marriage for his son. This was necessary to provide for the Seed. The bride had to be selected with care, in accordance with divine principles and Abraham's mind turned to his relations in Haran.

"That it was told Abraham" —  He must have sought the information. If so, this was preparatory to the quest of Chapter 24.

"Saying, Behold, Milcah, she hath also born children" —  Milcah signifies A Queen. She was sister to Lot. Gen. 11:29. 

"Unto thy brother Nahor"—   See Gen. 11:27. No mention is made of him leaving Ur with Abram, but he evidently did so then, or at a subsequent period.

VERSE 21

"Huz his firstborn" —   Huz signifies Counsel. The same word identifies the land of Uz, the country in which Job lived (Job 1:1).

"And Buz his brother" —   Buz signifies Despise, Contempt. Elihu is said to be a Buzite (Job 32:2). He could have been a descendant of this Buz.

"And Kemuel the father of Aram" —  Signifies Risen of God. Not the founder of the Arameans (cp. Gen. 10:22), but the forefather of the family of Ram, to which the Buzite Elihu belonged; "Aram being written for Ram"(Keil).

VERSE 22

"And Chesed" —  Probably signifies Increase.

"And Hazo" —  Signifies Vision or Seer.

"And Pildash" —  Signifies Flame of Fire.

"And Jidlaph"—   Signifies He weeps, or melts away.

"And Bethuel" —  Signifies A Revelation of God. See Gen.24:15.

VERSE 23

"And Bethuel begat Rebekah" —   This statement becomes the link between the events of Chapter 22 and those of Chapter 24. See Gen.24:15.

"These eight Milcah did bear to Nahor, Abraham's brother" —  This family tree thus introduces the events of Chapter 24 in which Abraham sets about to obtain a bride for his son. It shows the care that was exercised in marriage (Ch. 24:3), and the overshadowing hand of God in selecting a wife for the seed of promise (cp. Prov. 18:22). Of the eight, Bethuel was the youngest, but he was elevated to this great honour of becoming related to the special seed. God made choice of him, as later He made choice of David, the youngest of Jesse's eight (1 Sam. 16:2). Only Rebekah is mentioned of the children of Bethuel, though he had other children (e.g. Laban), thus indicating that the family tree is here recorded specifically to link with Abraham's search for a bride for his son.

REFERENCE LIBRARY

Genesis Expositor - HP Mansfield

Josephus

Analytic Concordance - Strong

PARAGRAPH QUESTIONS:

1. Where did Abraham go to make the offering of his son?
2. How long did it take Abraham and his son to walk to the place of offering?
3. Was Isaac Abrahams only son?
4. When did Abraham obey God?
5. How is Abraham a type of God?
6. What does a horn represent in the Bible?

ESSAY QUESTIONS:

1. Describe the burnt offering of the Mosaic Law.
2. Why did Abraham carry fire?
3. Why is possession of the city gate important?
4. When would God provide a lamb?
5. What does Yahweh Jireh mean?
6. How does this promise differ from the previous promises?

DISCUSSION QUESTIONS:

1. How did the sacrifice of Isaac foreshaddow Christ?
2. Does God tempt us?