THE TEST OF ABRAHAM = THE FAITH OF GOD?

An exegesis of Gen 22:1-24

CHIU, Bit-Shing Abraham, OFM

State of the question

  1. Is the test of Abraham a chance for the expression of his faith?

  2. Is God asking Abraham to murder his son Isaac?

  3. Is the test of Abraham elaborating the faith of God?

Place of Gen 22 in Abraham's story

Regarding the death of Haran, Rashi adds that according to the Midrashic interpretation, Haran wanted to opt for Abraham who crushed the idols. It was because Abraham experienced a miracle that he was not hurt from the fiery furnace. However, Haran's intention was not worthy for of a miracle since he only wanted to duplicate Abraham's miracle. Therefore, he died in the furnace and in the presence of his father Terah.

According to Rabbi, there are ten critical events in Abraham's entire life:

  1. The death of Haran in Ur 11:28

  2. Going out from the land 12:13

  3. Famine 12:10

  4. Sarah is taken to Pharoah 12:15

  5. War with the kings 14:14

  6. Abraham was told that his descendents would be 15:7f

    7. enslaved and exiled for 400 years

  7. Circumcision (an unprecedented act and a dangerous 17:9

    8. act at Abraham's old age.

  8. Casting out of Ishmael 21:10

  9. Casting out of Hagar 21:10

  10. The test of Abraham 22:1

Gen 22 is the climax of Abraham's story from which we can observe, test and provision, death and life, faith and promise. It is also a dynamic story illustrating the offering of Isaac. The offering causes an ambiguity in the promise made by God to Abraham that he will have descendents as many as the stars and the sand. This ambiguity creates the tension to both Abraham and the readers that God does not keep the promise. Further to this, God even commands Abraham to murder his son.

However, the faith of Abraham results in the blessing of God: "all the nations of the earth shall enjoy blessing through your seed, in consequence of your hearkening to my voice."(22:18) V. 18 forms a counterpart to the call to faith at the beginning of the cycle (12:1-4a, specifically, v. 3: "I will bless those who bless you, he who reviles you, I will curse. All the clans of the soil will find blessing through you!"

In many ways, this story is the midpoint of Genesis. It carries the central theme of continuity and discontinuity. This story also emphasizes the strongest possible way: God will rescue. By passing the test, we are assured that the divine promise of God will be fulfilled.

Structure of Gen 22:1-24

The test of Abraham is one of the ten important events in his life and it is also the climatic event which elaborates the faith of Abraham in God. If we assert the leaving of the land (12:1) as the first sacrifice of Abraham, thus, the second sacrifice is the offering of Isaac (22:1).

Subdivision of the entire chapter

vv. 1 -19 : the offering of Isaac

vv. 20-24 : the continuity of the promise by having offspring

Plan of the passage

series 1

series 2

series 3

  1. summons by God

(v. 1)

  1. summons by Isaac

(v. 7)

  1. summons by Angel

(v. 11)

  1. response by Abraham

(v. 1)

  1. response by Abraham

(v. 7)

  1. response by Abraham

(v. 11)

a'. command by God

(v. 2)

a'. question by Isaac

(v. 7)

a'. release given by Angel

(v. 12)
 

b'. statement by Abraham (v. 8)

  

concentric structure

parallel structure

concentric structure

Series 2 (dialogues between Abraham and Isaac in vv. 7, 8) is the central part of the summons and responses. A crisis appears in series 1 and it relates to the resolution of the crisis in series 3:

crisis

V.2: Pray take your son your only-one from me (2 only sons from 2 mothers, Ishmael/Isaac?)

resolution of crisis

V. 12: Do not stretch out your hand against the lad, do not do anything to him! For now I know that you are God-fearing. You have not withheld your son your only-one.

In order to make the readers in suspense, the narrator presents a delimitation way of narrating which son God wants Abraham to offer. Firstly, the narrator mentions "your son" in v.2. The readers might consider Ishmael and Isaac. Then he limits the possibility to your "only one" which the readers think of two only sons from two mothers. The narrator continues to elaborate that it is the one who you love. The readers can imagine that Abraham loves them both. Ultimately, the narrator points out Isaac. This artistic narrative attracts the readers come into the detection of the story. It also demonstrates the climatic theme of the context, i.e., Isaac is the one whom God wants Abraham to offer. The narrator sets the test in v. 1 to show that God wants to know something. In v. 12, God himself gives the answer, "For now I know."

W. Brueggemann assumes that vv. 15-18 is a second addition. Indeed, in a synchronic way of reading the text, vv. 16-18 is the concentric part of chapter 22. The narrator illustrates the reconfirmation of the promise and blessing from God to Abraham. This context is the theme of the whole story of Abraham. There is also the narrative of the sacrifice of Isaac in vv. 1-14 as well as the context of vv. 19-24 describes the life of Abraham after the sacrifice event.

Significance of Abraham and Isaac in Gen 22:1-24

1. Significance of Abraham - faith in silence

  1. There are two sets of verbs portraying the obedience of Abraham:

    1. v. 3: Abraham arose early in the morning,

        1. he saddled his ass,

        2. he took his two serving-lads with him and Isaac his son,

        3. he split wood for the offering-up and

          1. arose and

          2. went to the place that God had told him of.

    2. v.9: Abraham built the slaughter-site and

        1. arranged the wood and

        2. bound Isaac his son and

        3. placed him on the slaughter-site atop the wood.

    3. v.10: Abraham stretched out his hand,

        1. he took the knife

        2. to slay his son.

    Abraham is good at negotiation. However, in the preparation and process of sacrificing Isaac, Abraham completely keeps silence. He only obeys the command of God and puts the command into practice. Particularly, the narrator uses a poetic form to emphasize the importance of the event of offering Isaac in vv. 9, 10. Noteworthy is the fact that in the OT, the slaughtering of animals is in the kitchen of the temple. The offering of Isaac on the mountain occurs only once as mentioned in vv. 9, 10.

  2. Abraham, a man who is ready to listen and answer:

    1. vv. 1, 11 "Here I am" in response to God

    2. ii. v. 7 "Here I am" in response to Isaac

2. Significance of Isaac

  1. 21:1-8 is concerned with the birth of Isaac. After the birth of Isaac, there is no signal pointing out the development of the story.

  2. In v. 5, Isaac is portrayed as a lad (boy servant).

  3. In v. 6, Isaac takes the knife and the fire (things for sacrifice not mentioned in v. 3). Knife and fire are visible things indicating the tragic moment of sacrifice. It is an irony way of expression that Isaac is carrying instruments of his own death.

  4. In v. 7, Isaac asks about the lamb for offering.

  5. In v. 8, Abraham answers Isaac that God will select for himself the lamb for the offering-up.

    1. The term "my son" can be understood as a vocative. However, Rasha maintains that this term may imply the accusative that God sees you, my son, as the lamb. In this case, the latter illustration provides a more dramatic expression.

  6. In v. 19, Isaac stays at the top of mountain and remains as the lad of God.

Test of Abraham = the faith of God?

What are the elements of a test?

There are four main elements of test, namely: to be humble, to know God, to know yourself (as human) and to do good.

Concerning the test of Abraham, Brueggemann questions whether God really tests in a way that he commands Abraham to murder his son Isaac. The premise of the story points out that God really does.

We can also find other places in the OT that God tests the Israelites, viz. Exod 20:20, Deut 8:16, 13:3, 33:8. The testing by God is to determine if Israel would trust only Yahweh or if it would at the same time look to other gods. In Gen 22:1, the verb "tested"(3rd. pers. sg. m.) is used as to indicate the action of God. The subject is God and the direct object is Abraham. It is clearly illustrated that God tested Abraham.

This testing makes clear the deep conflict between the purposes of God and the purposes of Abraham. Abraham has to opt for his own purpose of God's. Abraham's purpose is in the last analysis the same purpose as God's, i.e., the promise. However, the verb (to try, to prove, to tempt) has philosophical difficulties in the concept of submitting persons to trial. God certainly does not require this in order to convince himself of a human being's sincerity, for he foresees everything. Nothing is unknown to him, yet this foreknowledge does not compel humankind to act in any manner. Human being acts of each own free will.

Rambam points out two great principles of our faith: fear of God and confirmation of the truth of prophecy (regardless of how difficult the commandment is to perform). Abarbanel adds that a third purpose was to display unequivocally that there is a firm belief in the eternity of soul. Without such a belief, Abraham could not have undertaken to slaughter his son. The concept of trial refers to the perspective of the person who is being tested.

To God who knows all, the outcome is not in doubt. Nevertheless, he imposes the trial in order to translate into actuality the latent potential of the person being tested so that he can be rewarded for the actual deed. All trials described in the Torah are for the benefit of the one being tested. The narrative of Gen 22 begins with the testing by God but it ends with God's providing. Specifically, to assert that God provides (vv. 8, 14) requires a faith as intense as does the conviction that God tests.

To link generally to the affirmation of providence makes the broadest claim possible that life is held in the view of God and that it is our destiny of to live in accordance with his good will. This confession of Abraham (v. 8) and the conclusion drawn (v. 14) make clear that the entire passage of testing is set in the context of God's good care and sustaining concern.

The life of Abraham is described as that of being in apparent contradiction between the testing of God and the providence of God. He is also put into making options between the sovereign freedom (requires complete obedience) and the gracious faithfulness which gives good gifts; between the command and the promise; and between the word of death which takes away and the word of life which gives. The call of Abraham is a call to live in the presence of this God who moves both toward us and away from us (cf. Jer 23:23).

"God is faithful, and he will not let you be tempted beyond your strength, but with the temptation will also provide the way of escape, that you may be able to endure it."(1 Cor 10:13). In the test of Abraham, we see the faith of God.

References:

Brueggemann, W., Genesis: A Bible Commentary for Teaching and Preaching, Interp; Atlanta: John Knox Press, 1982.

Rabbi Scherman, N., & Rabbi Meir Zlotowitz (eds.), Bereishis (Genesis)1 (a): A New Translation with a Commentary authorized from Talmudic, Midrashic & Rabbinic Sources, ArtScroll Tanach Series, Broklyn: Mesorah Publications, 1986.