God tested
The Hebrew word for "tested" (נִסָּה, nissah) is crucial here. It implies a trial or proving of character, not for God's knowledge, but for Abraham's growth and understanding. In the conservative Christian perspective, this test is seen as a divine opportunity for Abraham to demonstrate his faith and obedience. It is important to note that God’s tests are not temptations to do evil but are designed to strengthen and refine the believer's faith.

Abraham
The mention of Abraham by name is significant. Abraham, originally Abram, was renamed by God to signify his role as the father of many nations (Genesis 17:5). His name is a constant reminder of God's covenant and promises. In this context, it underscores the personal relationship between God and Abraham, highlighting that God’s tests are often deeply personal and tailored to the individual.

and said to him
This phrase emphasizes the direct communication between God and Abraham. It reflects the intimate relationship they share, where God speaks, and Abraham listens. In the conservative Christian view, this direct communication is a model for believers, illustrating the importance of being attuned to God's voice through prayer and scripture.

'Abraham!'
The repetition of Abraham's name is a call to attention and signifies the importance of what is about to be communicated. In Hebrew culture, repeating a name can indicate urgency or deep affection. This highlights the gravity of the moment and the personal nature of God's call.

'Here I am,' he replied
Abraham's response is immediate and willing. The Hebrew phrase (הִנֵּנִי, hineni) conveys readiness and availability. It reflects a heart posture of obedience and submission to God's will. In the conservative Christian tradition, this response is seen as a model of faithfulness, demonstrating how believers should respond to God's call with readiness and trust, regardless of the circumstances.

THE OFFERING OF ISAAC ON MOUNT MORIAH.

(1) God did tempt Abraham.--Heb., proved him, put his faith and obedience to the proof. For twenty-five years the patriarch had wandered in Palestine, and seen the fulfilment of the promise perpetually deferred, and yet his faith failed not. At length the long wished for heir is born, and, excepting the grievous pain of parting with Ishmael, all went well with him, and seemed to presage a calm and happy old age. He was at peace with his neighbours, had quiet possession of ample pasture for his cattle, knew that Ishmael was prosperous, and saw Isaac fast approaching man's estate (Genesis 22:12). In the midst, nevertheless, of this tranquil evening of his days came the severest trial of all; for he was commanded to slay his son. The trial was twofold. For, first, human sacrifice was abhorrent to the nature of Jehovah, and Abraham's clear duty would be to prove the command. Could such a deed really be enjoined upon him by God? Now no subjective proof would be sufficient. In after times many an Israelite was moved by deep religious fanaticism to give his firstborn in the hope of appeasing the anger of God at his sin (Micah 6:7); but instead of peace it brought only a deeper condemnation upon his soul. Had Abraham been moved only by an internal and subjective impulse, his conduct would have deserved and met with similar condemnation But when, upon examination, he became convinced that the command came from outside himself, and from the same God with whom on former occasions he had so often held converse, then the antecedents of his own life required of him obedience. But even when satisfied of this, there was, secondly, the trial of his faith. A command which he had tested, not only subjectively by prayer, but objectively by comparison with the manner of previous revelations, bade him with his own hand destroy the son in whom "his seed was to be called." His love for his child, his previous faith in the promise, the religious value and worth of Isaac as the appointed means for the blessing of all mankind--this, and more besides, stood arrayed against the command. But Abraham, in spite of all, obeyed, and in proportion to the greatness of the trial was the greatness of the reward. Up to this time his faith had been proved by patience and endurance, but now he was bidden himself to destroy the fruit of so many years of patient waiting (Hebrews 11:17-19), and, assured that the command came from God, he wavered not. Thus by trial was his own faith made perfect, and for Isaac too there was blessing. Meekly, as befitted the type of Christ, he submitted to his father's will, and the life restored to him was henceforth dedicated to God. But there was a higher purpose in the command than the spiritual good of these 'two saints. The sacrifice had for its object the instruction of the whole Church of God. If the act had possessed no typical value, it would have been difficult for us to reconcile to our consciences a command which might have seemed, indirectly at least, to have authorised human sacrifices. But there was in it the setting forth of the mystery of the Father giving the Son to die for the sins of the world; and therein lies both the value and the justification of Abraham's conduct and of the Divine command.