Genesis 22:10
Then Abraham reached out his hand and took the knife to slaughter his son.
A Typical TransactionC. Molyneux, B. A.Genesis 22:10
Abraham's Sacrifice of IsaacAbbadie.Genesis 22:10
Prohibition of Human SacrificeM. M. Kalisch, Ph. D.Genesis 22:10
The Perfection of Abraham's Friendship with GodJ. O. Dykes, D. D.Genesis 22:10
A Difficulty RemovedGenesis 22:1-18
Abraham Offering IsaacDe Witt S. Clark.Genesis 22:1-18
Abraham Offering IsaacD. Davies.Genesis 22:1-18
Abraham Tempted to Offer Up His SonA. Fuller.Genesis 22:1-18
Abraham's Faith Tried and TriumphantW. M. Taylor, D. D.Genesis 22:1-18
Abraham's Great TrialHomilistGenesis 22:1-18
Abraham's SacrificeF. D. Maurice, M. A.Genesis 22:1-18
Abraham's SacrificeHomilistGenesis 22:1-18
Abraham's TemptationS. A. Tipple.Genesis 22:1-18
Abraham's TemptationThe Congregational PulpitGenesis 22:1-18
Abraham's Temptation and ObedienceC. Bradley, M. A.Genesis 22:1-18
Abraham's TrialCanon Rowsell.Genesis 22:1-18
Abraham's TrialC. Ness.Genesis 22:1-18
Abraham's TrialA. McAuslane, D. D.Genesis 22:1-18
Abraham's TrialF. W. Robertson, M. A.Genesis 22:1-18
Abraham's Trial, Obedience, and RewardJ. C. Gray.Genesis 22:1-18
Abraham's VictoryHomilistGenesis 22:1-18
An Educational CommandKurtz.Genesis 22:1-18
Faith Tested and CrownedA. Maclaren, D. D.Genesis 22:1-18
Faith's TrialD. F. Jarman, M. A.Genesis 22:1-18
Human Sacrifices Among the HeathenJ. O. Dykes, D. D.Genesis 22:1-18
Lessons from the Trial of AbrahamJ. W. Atkinson.Genesis 22:1-18
Mature FaithSpurgeon, Charles HaddonGenesis 22:1-18
Perfect FaithF. Hastings.Genesis 22:1-18
Sacrificial ObedienceThe Congregational PulpitGenesis 22:1-18
Temptation a TestNewman Hall, LL. B.Genesis 22:1-18
Temptation a TrialGenesis 22:1-18
The Appointed Sacrifice; Or, Abraham's FaithW. S. Smith, B. D.Genesis 22:1-18
The Claims of Divinity and Humanity ReconciledH. T. Edwards, M. A.Genesis 22:1-18
The Crucial TestJ. Parker, D. D.Genesis 22:1-18
The Gospel of Abraham's Sacrifice of IsaacSpurgeon, Charles HaddonGenesis 22:1-18
The Greatest Trial of AllF. B. Meyer, B. A.Genesis 22:1-18
The Offering of IsaacJ. Parker, D. D.Genesis 22:1-18
The OrdealThe Evangelical PreacherGenesis 22:1-18
The Temptation of AbrahamAnon.Genesis 22:1-18
The Trial of AbrahamJ. Kennedy, D. D.Genesis 22:1-18
The Trial of AbrahamSketches of SermonsGenesis 22:1-18
The Trial of Abraham's FaithT. H. Leale.Genesis 22:1-18
The Tried of Abraham's FaithW. H. Davison.Genesis 22:1-18
Trial of AbrahamN. Emmons, D. D.Genesis 22:1-18
Trial of Abraham's FaithE. S. Atwood.Genesis 22:1-18
Trial of Abraham's FaithD. C. Hughes, M. A.Genesis 22:1-18
Trials Reveal God to UsDr. Talmage.Genesis 22:1-18

Abraham a sojourner in that land, afterwards the troubler of Israel; for his sake as discipline, for their sakes as opportunity.

1. God's care for those beyond the covenant. A Beersheba in a heathen land.

2. The things of this world made a channel of higher blessings. The covenant arising out of bodily wants a civil agreement. The oath a testimony to God where reverently made.

3. He is not far from every one of us. The neighborhood of Beersheba, the revelation of Jehovah, the little company of believers.

4. The blessing made manifest. The days spent in Philistia left behind them some enlightenment.

5. Adaptation of Divine truth to those to whom it is sent. Abraham's name of God, Jehovah El Olam; the two revelations, the God of nature and the God of grace. The name of the Lord itself an invitation to believe and live. Paul at Athens adapted himself in preaching to the people's knowledge while leading them to faith. - R.

Abraham stretched forth his hand, and took the knife to slay his son.
I. That we may properly ascertain the extent of Abraham's virtue, we must consider THE RELATIVE SITUATION IN WHICH HE IS PLACED AT THIS CRITICAL PERIOD. Two Abrahams combated one against the other; but divine and heavenly principles raise him far above those which are carnal and terrestial. Grace triumphs over nature. Abraham makes a double sacrifice to God; an exterior sacrifice upon the mountain, and an interior sacrifice in the secret of his soul. In the one he takes his son and binds him; in the other he immolates to God the sentiments of his soul. Outwardly it is Isaac who is offered up, inwardly it is Abraham who suffers and who sacrifices himself. Abraham goes out of himself, and rises indeed to God. Never did the Deity regard the sacrifice with so much pleasure — never did heaven behold so delightful a spectacle.

II. In fact, the sacrifice of Abraham has been handed down to us as A GREAT AND SPLENDID TYPE OF THE SACRIFICE OF THE CROSS. Abraham immolates his only son. God also sacrifices His own Son. Behold the agreement which subsists between these two sacrifices, and which obliges us to consider one of these objects in the other as in the most perfect type; but behold the difference which distinguishes them, and which discovers to us how much the image sinks below the original. Go to Moriah, and you will there find a victim who follows the priest without knowing at first whither he is going, and who asks his father, where is the lamb for a burnt-offering? Turn your eye towards Calvary, and you will see Jesus Christ who exposes himself voluntarily to the sword of His Father, and who perfectly acquainted with His destiny, says to Him, Lo, I come to do Thy will, O God. There angels are sent from heaven to arrest the arm of Abraham; here devils issue from hell to hasten the death of Jesus Christ. In the sacrifice of Isaac, the fire, the knife, the sacrificer, are visible, but the victim does not at first appear; in the sacrifice of Jesus Christ, the victim appears first, but the knife, which is the sword of divine justice, and the fire, which consists in the ardour of his wrath and judgments, are invisible, are only seen by the eyes of faith. Upon the mountain of Moriah Abraham sacrifices his son to his Master, to his Benefactor, to his Creator, to his God; upon the mount of Calvary, God immolates his Son for the salvation of men, who are nothing but meanness, misery, and corruption.


God is to this man a friend to be trusted, even though He slay; to be loved better than an only son; to be obeyed where reason refuses its light to justify the command, and nature with all her voices can only exclaim against it. It is the perfection of a man's friendship with God to be thus loyal. It puts the all-perfect Lord, Whose name is Love, in His just place. It pays Him such honour as is His due. Irreligious minds, it is true, cannot rise so high as to comprehend this. To them, such an absolute sacrifice of everything to the Supreme must sound both unreasonable and unnatural. Even religious men are apt to find the air upon this height of sacrifice too rare for them to breath with comfort. It is only at moments of somewhat similar trial, when the Christian is lifted above his usual self-indulgent level, that he can taste a similar blessedness, or feel his heart at one with that ancient saint upon Moriah. None the less does this act of Abraham express the kind of self-surrender which must be natural to any one who perfectly knows God, and is in close friendship with Him, and therefore can repose in Him an unfaltering trust that He will act like God. To souls made perfect and set free from the shadows of earth into that vision of the Eternal Face for which it is our present blessedness to long, such a temper of sacrifice as Abraham attained may prove to be not natural only, but easy, and even rapturous.

(J. O. Dykes, D. D.)

Isaac was eminently a type of Christ; but throughout the whole of this instance how beautiful and striking! Look at the father; can anything be more analogous than Abraham's conduct and our heavenly Father's? Why did God say to Abraham, "Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah: and offer him there for a burnt-offering"? Why did He make Abraham himself prepare all the materials? Why did He make him take the knife himself, and the fire in his hand? Because it was exactly what our heavenly Father Himself has done, and because it was to be an appeal to our feelings, that we might have some understanding of what our Father has done. Did not our Father take His Son, His only Son, whom He loved, and offer him up upon a Mount, as a burnt-offering for us? Did He not take the knife? Did He not say, "Awake, O sword, against My Shepherd"? Did He not Himself bruise that Son? "It pleased the Lord to bruise Him." Did He not Himself lay on that Son all those afflictions, and Himself literally cause that death, that His own demands and justice might be satisfied for your transgressions and mine? The parallel runs entirely through the deed. Thus He prepared the Son; He prepared a body for Him; He sent Him into the world, sent afflictions on Him, bruised Him, grieved Him, unsheathed the sword against Him, and made Him a burnt-offering in the furnace of His own wrath. Where shall we find the Lamb? This is what perplexed Isaac, and what perplexed the whole universe. "My son," said Abraham, "God will provide Himself a Lamb." So He did. "God so loved the world, that He gave His only begotton Son"; and therefore, when He came, "Behold the Lamb of God." said his precursor, "that taketh away the sin of the world."

(C. Molyneux, B. A.)

Several Greek myths have been compared with this narrative; but the similarity exists but remotely in some external circumstances. Iphigenia, Agamemnon's daughter, was to be sacrificed to Diana, and the priest Calchas was on the point of performing the fearful ceremony, when the virgin was carried away by the goddess in a cloud, and an animal offering was presented in her stead. But the motive for the intended sacrifice was perverse and barbarous; Agamemnon had killed a stag sacred to Diana; and the incensed goddess would only be reconciled if the king's eldest and dearest daughter were offered to her. The future fate of Iphigenia was enveloped in mystery; it was only many years later that her abode was accidentally discovered by her wandering brother Creates. Thus, the cruel command, devoid of purpose or moral end, was the result of divine wrath and caprice. But the trial of Abraham was as important as regards the doctrine which it involved, as it was pure in the motive from which it arose.

(M. M. Kalisch, Ph. D.)

Abraham, Aram, Bethuel, Buz, Chesed, Gaham, Hazo, Huz, Isaac, Jidlaph, Kemuel, Maacah, Maachah, Milcah, Nahor, Pildash, Rebekah, Reumah, Tebah, Thahash
Beersheba, Mount Moriah
Death, Forth, Kill, Knife, Putteth, Slaughter, Slay, Stretched, Stretching, Taketh
1. Abraham is tested with the command to offer Isaac.
3. He gives proof of his faith and obedience.
11. The angel prevents him.
13. Isaac is exchanged for a ram.
14. The place is called Jehovah-jireh.
15. Abraham is again blessed.
20. The generations of Nahor unto Rebekah.

Dictionary of Bible Themes
Genesis 22:10

     5372   knife

Genesis 22:1-10

     8021   faith, nature of

Genesis 22:1-12

     5714   men

Genesis 22:1-18

     5473   proof, through testing
     5686   fathers, examples

Genesis 22:1-19

     5076   Abraham, life of

Genesis 22:3-13

     4552   wood

Genesis 22:6-12

     5738   sons

Genesis 22:9-12

     8027   faith, testing of

Genesis 22:9-14

     1680   types
     8476   self-discipline

Genesis 22:10-12

     5061   sanctity of life

Faith Tested and Crowned
'And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am. And He said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of. And Abraham rose up early in the morning, 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
Alexander Maclaren—Expositions of Holy Scripture

If, Therefore, Even they who are United in Marriage Only for the Purpose Of...
22. If, therefore, even they who are united in marriage only for the purpose of begetting, for which purpose marriage was instituted, are not compared with the Fathers, seeking their very sons in a way far other than do these; forasmuch as Abraham, being bidden to slay his son, fearless and devoted, spared not his only son, whom from out of great despair he had received [1997] save that he laid down his hand, when He forbade him, at Whose command he had lifted it up; it remains that we consider,
St. Augustine—On the Good of Marriage

The Promise to the Patriarchs.
A great epoch is, in Genesis, ushered in with the history of the time of the Patriarchs. Luther says: "This is the third period in which Holy Scripture begins the history of the Church with a new family." In a befitting manner, the representation is opened in Gen. xii. 1-3 by an account of the first revelation of God, given to Abraham at Haran, in which the way is opened up for all that follows, and in which the dispensations of God are brought before us in a rapid survey. Abraham is to forsake
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Genealogy of Jesus According to Matthew.
^A Matt. I. 1-17. ^a 1 The book of the generation [or genealogy] of Jesus Christ, the son of David [the Messiah was promised to David--II. Sam. vii. 16; John vii. 42], the son of Abraham. [Messiah was also promised to Abraham--Gen. xxii. 18; Gal. iii. 16.] 2 Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judah and his brethren [mentioned here because they were the heads of the tribes for whom especially Matthew wrote his Gospel]; 3 and Judah begat Perez and Zerah [these two were twins]
J. W. McGarvey—The Four-Fold Gospel

Jehovah. The "I Am. "
WHEN Moses in the desert beheld the burning bush God answered his question by the revelation of His name as the "I Am." "And God said unto Moses, I am, that I am: and He said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you" (Exod. iii:14). He who spake thus out of the bush to Moses was the same who in the fullness of time appeared upon the earth in the form of man. Our Lord Jesus Christ is no less person, than the I AM. If we turn to the fourth Gospel in which the Holy
Arno Gaebelein—The Lord of Glory

The Fulfilled Prophecies of the Bible Bespeak the Omniscience of Its Author
In Isaiah 41:21-23 we have what is probably the most remarkable challenge to be found in the Bible. "Produce your cause, saith the Lord; bring forth your strong reasons, saith the King of Jacob. Let them bring them forth, and show us what shall happen; let them show the former things, what they be, that we may consider them, and know the latter end of them; or declare us things for to come. Show the things that are to come hereafter, that we may know that ye are gods." This Scripture has both a negative
Arthur W. Pink—The Divine Inspiration of the Bible

Difficulties and Objections
"Yet ye say, The way of the Lord is not equal. Hear now, O house of Israel; Is not My way equal? are not your ways unequal?" (Ezek. 18:25). A convenient point has been reached when we may now examine, more definitely, some of the difficulties encountered and the objections which might be advanced against what we have written in previous pages. The author deemed it better to reserve these for a separate consideration rather than deal with them as he went along, requiring as that would have done the
Arthur W. Pink—The Sovereignty of God

Covenanting Performed in Former Ages with Approbation from Above.
That the Lord gave special token of his approbation of the exercise of Covenanting, it belongs to this place to show. His approval of the duty was seen when he unfolded the promises of the Everlasting Covenant to his people, while they endeavoured to perform it; and his approval thereof is continually seen in his fulfilment to them of these promises. The special manifestations of his regard, made to them while attending to the service before him, belonged to one or other, or both, of those exhibitions
John Cunningham—The Ordinance of Covenanting

The Power of Assyria at Its Zenith; Esarhaddon and Assur-Bani-Pal
The Medes and Cimmerians: Lydia--The conquest of Egypt, of Arabia, and of Elam. As we have already seen, Sennacherib reigned for eight years after his triumph; eight years of tranquillity at home, and of peace with all his neighbours abroad. If we examine the contemporary monuments or the documents of a later period, and attempt to glean from them some details concerning the close of his career, we find that there is a complete absence of any record of national movement on the part of either Elam,
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

"Therefore let us also, seeing we are compassed about with so great a cloud of witnesses, lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus the Author and Perfecter of our faith, who for the joy that was set before Him endured the Cross, despising shame, and hath sat down at the right hand of the throne of God. For consider Him that hath endured such gainsaying of sinners against themselves, that ye
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

The Gospel of the Kingdom.
"This is He whom Seers in old time Chanted of with one accord; Whom the voices of the Prophets Promised in their faithful word." We have seen that, in the providence of God, John the Baptist was sent to proclaim to the world that "The Kingdom of Heaven" was at hand, and to point out the King. And as soon as the Herald had raised the expectation of men by the proclamation of the coming Kingdom, our Lord began His public ministry, the great object of which was the founding of His Kingdom for the salvation
Edward Burbidge—The Kingdom of Heaven; What is it?

The Faith of Abraham.
"By faith Abraham, when he was called, obeyed to go out unto a place which he was to receive for an inheritance; and he went out, not knowing whither he went. By faith he became a sojourner in the land of promise, as in a land not his own, dwelling in tents, with Isaac and Jacob, the heirs with him of the same promise: for he looked for the city which hath the foundations, whose Builder and Maker is God. By faith even Sarah herself received power to conceive seed when she was past age, since she
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

The Secret of Its Greatness
[Illustration: (drop cap G) The Great Pyramid] God always chooses the right kind of people to do His work. Not only so, He always gives to those whom He chooses just the sort of life which will best prepare them for the work He will one day call them to do. That is why God put it into the heart of Pharaoh's daughter to bring up Moses as her own son in the Egyptian palace. The most important part of Moses' training was that his heart should be right with God, and therefore he was allowed to remain
Mildred Duff—The Bible in its Making

Motives to Holy Mourning
Let me exhort Christians to holy mourning. I now persuade to such a mourning as will prepare the soul for blessedness. Oh that our hearts were spiritual limbecs, distilling the water of holy tears! Christ's doves weep. They that escape shall be like doves of the valleys, all of them mourning, every one for his iniquity' (Ezekiel 7:16). There are several divine motives to holy mourning: 1 Tears cannot be put to a better use. If you weep for outward losses, you lose your tears. It is like a shower
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Of Love to God
I proceed to the second general branch of the text. The persons interested in this privilege. They are lovers of God. "All things work together for good, to them that love God." Despisers and haters of God have no lot or part in this privilege. It is children's bread, it belongs only to them that love God. Because love is the very heart and spirit of religion, I shall the more fully treat upon this; and for the further discussion of it, let us notice these five things concerning love to God. 1. The
Thomas Watson—A Divine Cordial

The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

Genesis 22:10 NIV
Genesis 22:10 NLT
Genesis 22:10 ESV
Genesis 22:10 NASB
Genesis 22:10 KJV

Genesis 22:10 Bible Apps
Genesis 22:10 Parallel
Genesis 22:10 Biblia Paralela
Genesis 22:10 Chinese Bible
Genesis 22:10 French Bible
Genesis 22:10 German Bible

Genesis 22:10 Commentaries

Bible Hub
Genesis 22:9
Top of Page
Top of Page