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The binding of Isaac

A test that passes once the ram is provided, a polemic against child sacrifice, or a text read through its long Jewish and Christian afterlives (with Hebrews 11:17-19).

Genesis 22:1-19

1After these things, God tested Abraham, and said to him, “Abraham!” He said, “Here I am.”

2He said, “Now take your son, your only son, Isaac, whom you love, and go into the land of Moriah. Offer him there as a burnt offering on one of the mountains which I will tell you of.”

3Abraham rose early in the morning, and saddled his donkey; and took two of his young men with him, and Isaac his son. He split the wood for the burnt offering, and rose up, and went to the place of which God had told him.

4On the third day Abraham lifted up his eyes, and saw the place far off.

5Abraham said to his young men, “Stay here with the donkey. The boy and I will go over there. We will worship, and come back to you.”

6Abraham took the wood of the burnt offering and laid it on Isaac his son. He took in his hand the fire and the knife. They both went together.

7Isaac spoke to Abraham his father, and said, “My father?” He said, “Here I am, my son.” He said, “Here is the fire and the wood, but where is the lamb for a burnt offering?”

8Abraham said, “God will provide himself the lamb for a burnt offering, my son.” So they both went together.

9They came to the place which God had told him of. Abraham built the altar there, and laid the wood in order, bound Isaac his son, and laid him on the altar, on the wood.

10Abraham stretched out his hand, and took the knife to kill his son.

11Yahweh’s angel called to him out of the sky, and said, “Abraham, Abraham!” He said, “Here I am.”

12He said, “Don’t lay your hand on the boy or do anything to him. For now I know that you fear God, since you have not withheld your son, your only son, from me.”

13Abraham lifted up his eyes, and looked, and saw that behind him was a ram caught in the thicket by his horns. Abraham went and took the ram, and offered him up for a burnt offering instead of his son.

14Abraham called the name of that place “Yahweh Will Provide”. As it is said to this day, “On Yahweh’s mountain, it will be provided.”

15Yahweh’s angel called to Abraham a second time out of the sky,

16and said, “ ‘I have sworn by myself,’ says Yahweh, ‘because you have done this thing, and have not withheld your son, your only son,

17that I will bless you greatly, and I will multiply your offspring greatly like the stars of the heavens, and like the sand which is on the seashore. Your offspring will possess the gate of his enemies.

18All the nations of the earth will be blessed by your offspring, because you have obeyed my voice.’ ”

19So Abraham returned to his young men, and they rose up and went together to Beersheba. Abraham lived at Beersheba.

What each tradition says

Rabbinic / Midrashic

Genesis Rabbah has Abraham say that, God forbid, he did not do so; rather, he suppressed his mercy to fulfill God's will. He asks God that when Isaac's descendants encounter transgressions and wicked deeds, the binding of Isaac be remembered for them, and that God become filled with mercy toward them.

Genesis Rabbah (anonymous midrash); trans. The Sefaria Midrash Rabbah, 2022, Bereshit Rabbah (Genesis Rabbah) 56, Sefaria 2022 translationParasha 56, §10 (on Genesis 22:14)

Patristic

Augustine reads Abraham as holding fast to the promise that had to be fulfilled through Isaac. Although God had ordered him to slay this son, Abraham did not doubt that the son he once thought he would never receive would be restored to him after he had offered him up.

Augustine of Hippo (354-430), The City of God (trans. Marcus Dods), in Nicene and Post-Nicene Fathers, ser. 1, vol. 2 (Edinburgh: T&T Clark, 1871)Book XVI, ch. 32 ('Of Abraham's Obedience and Faith, Which Were Proved by the Offering Up, and by the Restoration, of His Son')

Catholic

Thomas Aquinas holds that God can command nothing contrary to virtue, because virtue and rectitude of the human will consist chiefly in conformity with God's will and obedience to His command. Just as God does nothing contrary to nature yet acts contrary to nature's wonted course, so a divine command may be contrary to the wonted mode of virtue.

Thomas Aquinas (1225-1274); trans. Fathers of the English Dominican Province, Summa Theologica, Secunda Secundae (II-II), q. 104 ('On Obedience') (New York: Benziger Bros., 1947)q. 104, art. 4, reply to objection 2 (the objection names God's command to Abraham to slay his son)

Orthodox

In the twenty-fifth year, let Isaac praise the Son, for by His goodness he was rescued upon the Mount from the knife. In Isaac’s stead there was the victim, the type of the Lamb for the slaughter.

Ephrem the Syrian (c. 306-373), Nineteen Hymns on the Nativity of Christ in the Flesh, Hymn XIII (trans. J. B. Morris), in Nicene and Post-Nicene Fathers, ser. 2, vol. 13 (New York: Christian Literature Publishing Co., 1898)Hymn XIII, verse 29 ('In the twenty-fifth year, let Isaac praise the Son')

Reformed / Protestant

Calvin says Abraham resolves the command by taking refuge in divine providence: "God will provide himself a lamb." This is an example for imitation. When God commands and means fail or all avenues seem closed, the only remedy against despondency is to leave the outcome to God, who can open a way where there is none.

John Calvin (1509-1564), Commentaries on the First Book of Moses called Genesis, vol. 1 (trans. John King, Calvin Translation Society, 1847)Commentary on Genesis 22:8 ('God will provide himself a lamb')

Evangelical

Keil and Delitzsch state that God did not desire the sacrifice of Isaac by slaying and burning him upon the altar. Instead, the issue shows his complete surrender and a willingness to offer him up to God even by death.

Carl Friedrich Keil (1807-1888) and Franz Delitzsch (1813-1890), Biblical Commentary on the Old Testament: The Pentateuch, vol. 1 (trans. James Martin) (Edinburgh: T. & T. Clark, 1865)Commentary on Genesis 22:1-19, opening section