This is “When our Covenant Relationship with God is Tested, the Akeidah.” It is the 19th Reading of our 3-year Torah Reading Cycle.

 

And as in all our previous studies, our text today will be coming from Robert Alter’s English Translation of Torah entitled, “The Five Books of Moses.” Our reading will include Genesis 22:1-19.

 

I want to begin our discussion by mentioning that this Torah Reading is famously referred to as the “Binding of Isaac” or the “Akeidah” (binding).

 

Rabbinic thinking runs deep in the Akeidah, which surprisingly recognizes the weightiness of this story that surrounds the unfolding Avrahamic Covenant promises. Unfortunately, these same rabbinic authorities reject or miss entirely the prophetic shadow picture embedded in the Akeidah that is starring them in the face.

 

The Akeidah is nothing short of the foreshadowing of the greatest story hardly ever told. It’s a indication that Yah will flip the narrative and make that which is normal to humanity, inexplicable and miraculous. The Akeidah is obviously a foreshadowing of the Passion of our Master Yahoshua and redemption of humanity from enslavement to sin and from eternal separation from the Creator of the Universe. It is clearly a precursor of the greatest event in human history.

 

22.1  And it happened after these things (what things? Those things recorded in chapter 21 involving Ishmael, the birth of Isaac/Yitschaq and Avraham’s relationship with Abimelech. The time frame between those events recorded in chapter 21 and our Torah Reading passage today is uncertain) that God tested Abraham. And He [Yehovah] said to him, “Abraham!” and he said, “Here I am” (Hebrew: Hineini).

 

Yehovah tests his chosen ones for various reasons:

 

• To humble them.
• To see if they meet His standards of righteousness and obedience.
• To examine the content and make-up of their hearts.
• To determine if they will keep His commandments or not (Deu. 8:2, 16; Heb. 11:17).

 

Many of us develop a false mindset that once we enter into covenant with the Eternal that it’s clear sailing to the finish-line which is salvation. These will experience no troubles or trials or be subject to testing. Now, in truth, we’re not always tested; some of us endure trials and such on a frequent basis while others of us rarely if ever experience testings and trials or troubles.

 

However, I would submit that most of us have endured an appreciable degree of testings, and we may not have ever realized it. Probably the first set of tests we’ve experienced was when we came into this faith. We were required to give up everything for the Master—take up our crosses/our stavros and follow Him (Mat. 10:38); to count the cost of being in an exclusive covenant relationship with the Creator of the Universe (Luk. 14:28).

 

Let us not overlook that many who came to Yahoshua, desiring to follow Him, were rejected by Master because they had something in their lives that they weren’t willing to part with: let the dead bury the dead; sell all you have and follow me; and the like. Unfortunately, many come to this faith for various and sundry reasons, but they fail the first set of tests which is to die to self and give-up everything in their lives to enter into that exclusive relationship with Yehovah. So the question that needs to be answered is: Are those who fail these tests in true covenant relationship with Yehovah?

 

Assuming we pass the initial tests and we enter into a true and substantive, trusting, obedient covenant relationship with Yehovah through Yahoshua Messiah, it must be known that we are subject to testings and trials and even troubles for the reasons previously stated. Coming into covenant with Yehovah does not in any way guarantee one will not be tested of Father. Father has tested, I would say, far better folks than us, as we’ve seen in today’s reading. I would go so far as to say that we can count on a lifetime of testing and trials. These are part and parcel of the sanctification process.

 

Yah’s purpose in testing us is not to harm us, but to do good for us in the end (Deu. 8:16).

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The Hebrew term for “test” as used in our reading here today, is “nacah” {naw-saw]. The Hebrew carries with it a sense of one who is being tested, deserving of being lifted up; declared; proclaimed.

 

The thinking in ancient Hebrew is that of a standard, if you  will, that is raised or lifted up on a pole. A standard bearer that is likened unto a seed, that represents continuance. It is something to lay hold to; something to admire and take note of.

 

James, aka Ya’achov, the half-brother of our Master, wrote:

 

“Blessed is a man who perseveres under trial; for once he has been approved, he will receive the crown of life which the Lord has promised to those who love Him” (1:12; NASB).

 

Other English words that are often used interchangeably for test/tests/testing include temptation and trial.

 

Trials generally, but not always, denote troubles or times of trouble. These times of trouble or troubles serve to test our faith (reference Gen. 12:10).

 

Now, a test can be interchangeably viewed as a trial, and it tends to carry that connotation in the Brit haDashah. Thus, a test is manifested in some form or type of challenge; a difficult situation if you will, that is imposed by Yah upon His chosen ones for various reasons. In this particular reading, we will find later on that Abba reveals to Avraham why He tested him so: to confirm the level of his fear of Yehovah and his willingness to not withhold his only son—the son of promise—the son of covenant from Yehovah.

 

Beloved, are we willing, as was Avraham, to give up unto Yah that very thing or those things in our lives that we hold most dear? Indeed, we may be asked by Yah and tested by Yah to do that very thing. That’s why we must count the costs associated with our covenant relationship with Yehovah.

 

As it relates to the English term “trial” or “trials,” these are times of great difficulty or persecution that the elect of Yah are required to go through or endure. Yah allows or requires his elect from time-to-time to go through trials or difficult times for purposes of strengthening their faith and character.

 

Which begs the question: Can a trial also be a test? I believe absolutely yes. Trials could be times of financial stress and challenges; health crises; relationship difficulties and such. Indeed, such situations may serve to strengthen the elects’ faith and character. But also they may serve to prove whether or not the elect one trusts Yah to bring them through whatever challenge or situation they may be enduring.

 

I want to also point out to you as well that the English terms of tests or trials should not be confused with temptation to do evil. The English term temptation, in particular in the Brit haDashah is often described as testing or trials. But contextually, when we are specifically referencing the English term temptation within the context of whatever text we’re examining at the time, it is important that we make every effort to determine whether or not the author is talking about temptations that lead one or entices one to do evil, or some form of trial or testing.

 

The nuance that must be recognized emphatically by every child of Yah is that, as James, the half-brother of our Master Yahoshua:

 

“God cannot be tempted with evil, neither tempteth he any man: but every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin, when it is finished bringeth forth death” (Jas. 1:13-15; KJV).

 

Is the temptation one of evil or of a testing or trial? That is the interpretative exercise we must enter into when we come across the English term temptation in scripture.

 

In the Torah and throughout the Tanach, as mentioned in particular the LXX or otherwise referred to as the Septuagint, “tempted” or “temptation” is the term used to define what Yah put Avraham through in our reading here today. Thus, the Greek of the Torah, in this case, uses the English term temptation to mean a test.

 

 

Testing is a character trait of our Father, as it was of our Master Yahoshua. Torah talks extensively about Yah testing His chosen ones, in particular Yisra’el. In particular, we find through the writings of Jeremiah that Yehovah tries or searches the heart; He tests the mind of His people (Jer. 17:10).

 

We naturally test things and people from time-to-time to determine whether a person, place or thing meets certain criteria that we expect them to meet.

 

So, tests or trials are an essential element of Yah’s relationship with His chosen ones. It’s to be expected and embraced if you will.

 

Interestingly, this is the very first direct mention of Yehovah testing one of His own. And this sets the stage for our understanding that yet another immutable character trait of Yehovah: That He tests those who are His (Deu. 8:2, 5; 2 Chr. 32:31; Job 1:8-22; 2:3-10; Psa. 66:10-13; Dan. 12:10; Zec. 13:9; Jas. 1:2-12; 1 Pet. 1:6-7).

 

Having to endure Yah’s testing is part of being in covenant with Yehovah my friends. Even our Master Yahoshua was tested throughout His ministry, even unto death.

 

I want to also point out to you that Father does not restrict testing to just Himself, but rather, Abba urges us to try Him as well. The Psalmist wrote:

 

“O taste and see that Yehovah is good: blessed is the man that trusteth in him” (34:8; KJV).

 

It’s not that we try Yah’s patience and push Him to a place that we are bating Him to see what He’ll do; trying to entice Him to anger. No, that’s not what our tasting and seeing of His goodness is supposed to be about. But rather, Yah gives us the opportunity to give Yah’s Way of life a try and see, as Kefa, aka Peter wrote:

 

“…taste that the Lord is gracious” (1 Pet. 2:3; KJV). 

 

22.2.  And He said, “Take, pray, your son, your only one, whom you love, Isaac, and go forth to the land of Moriah and offer him up as a burnt offering on one of the mountains which I shall say to you.”

 

Yah requests Avraham His friend, take Yitschaq and “offer him” as a burnt offering. “Take, please (inserted ”na”)…Yitschaq and go for thyself unto the land of Moriah, and cause him to ascend there for a burnt offering on one of the mountains of which I speak unto thee” (YLT).

 

The burnt offering or ascension offering referenced here (”o’lah”), in the ancient Hebrew, carries the connotation or sense of that which is lifted up. The root of the Hebrew term that is used, “o’lah,” suggests the act of lifting. Anything that is high and lifted up.

 

The LXX or rather, the Septuagint mentions specifically Yah instructing Avraham to offer Yitschaq/Isaac, there at Moriah, which carries prophetic implications for the discerning Messianic surrounding not just the whole worship, burnt offering ritual as outline in Torah, but also the sacrifice of our Master Yahoshua.

 

The KJV describes the required offering of Yitschaq by his father Avraham to be that of a burnt offering.

 

The Burnt Offering was:

 

• To be offered only to Yehovah.
• Specifically acceptable unto Yehovah (Lev. 1:9-17). No part of this type of offering was to be shared or apportioned to the priests and the offerer. The whole creature was to be burnt.
• Burnt offerings were the most ancient of all sacrifices (Gen. 4:4; 8:20; Job 1:5).
• The animal to be offered was to be taken from either the flock or herd (Lev. 1:2) or an acceptable fowl (Lev. 1:14).
• The general purpose of the burnt offering was for atonement for sin (Lev. 9:7). The guilt of the offerer was to be transferred to the animal being sacrificed (Lev. 1:4; Num. 8:12).
• There are of course other particulars that are associated with (whole) burnt offerings, which we won’t address here in our discussion today.

 

It should be mentioned that Moriah is considered by many scholars to be the area where Solomon built the first Temple (2 Chr. 3:1). Indeed, there are significant prophetic implications associated with this testing of the patriarch of the Hebrew Faith (Joh. 3:16).

 

The strand of “your son, your only one, whom you love, Isaac,” is a curious one. In one vain, it would appear that either the writer or Yehovah Himself is trying to get across which son He was asking Avraham to offer up as a burnt offering on the mountains of Moriah. And that certainly could be the case, especially given Avraham has two biological sons: Ishma’el whose mother was Hagar, Sarah’s former handmaiden or slavegirl, and of course, the son of promise, son of covenant, Isaac, or Yitschaq.

 

However, the so-called rabbinic sages, in particular Rashi, weren’t satisfied with such an explanation as to why Yah was so emphatic about spelling out which son. These sages pointed the finger at Abraham. And as dubious as their  explanation may seem to us, it does offer up a beautiful nuance to this story, which in and of itself violates one of the basic commandments or mitzvot of Torah: “Ye shall not add unto the word which I command you, neither  shall ye diminish ought from it, that ye may keep the commandments of the LORD your God which I command you” (Deu. 4:2; KJV).

 

Despite this concern, I want to share this tidbit or Midrash as popularly referred to in Jewish circles, with you because you’re going to no doubt run into it at some point in your studies of this Torah Reading.

 

According to Rashi, the discourse here went something like this:

 

“Your son. He [Avraham] said to Him [Yehovah], “I have two sons.” He [Yehovah] said to him, “Your only one.” He said “This one is an only one to his mother and this one is an only one to them.” He said to him, “Isaac.”

 

Now, how Rashi and others are able to deduce such a detailed exchange from a recorded “one-sided” conversation, which this text records, I don’t know. But it can always be said of the rabbis, be it good or bad, that they do like a good story. 

Now, the rendering of the phrase “your only one” has resulted in slight debate among Hebrew scholars over the centuries. One side has chosen to interpret this phrase using the Hebrew term “yadid,” which means “favored one.” The other side, however, chose to interpret this phrase using the Masoretic Hebrew term “yahid,” which of course is “your only one.” And this shouldn’t matter to most, but when we drill down to the core of this whole Avrahamic adventure, the central theme must always return to regarding the Avraham’s two sons is “covenant.” As it relates to Avraham’s life and relationship with Yehovah, which is entirely covenant-based, Yitschaq is Avraham’s only son. Avraham’s feelings regarding which of his two sons was his favorite are irrelevant. Which says to us, our feelings and preferences in this life of ours, become irrelevant when we enter into covenant with Yehovah through Yahoshua our Messiah.

 

So, What’s the Deal with Yah Suggesting Avraham Engage in the Abominable Sin of Child Sacrifice?

 

From a secular, quasi-scholarly perspective, El, the Mesopotamian chief god, required sacrificial offerings of every increase a worshiper received, including of their children. Avraham, hailing from Ur of the Chaldees, would no doubt have been acutely familiar with such worship practices.

 

Child sacrifice in the ANE, centered around concerns of fertility and the promise of more children when the first of a couple’s children would be offered to El.

 

Yehovah, our Elohim, however, prohibited this heinous practice, restricting all such volitional offerings to animal substitutions.

 

A lot of controversy surrounds this story in that it would seem Yehovah is condoning child sacrifice by asking Avraham to sacrifice Yitschaq, his son. But this is not at all the case here.

 

We know that Yah sees child sacrifices as an abomination (Lev. 18:21; 20:2-5; 1 Kin; 11:7; 2 Kin. 23:10; Jer. 32:35), and holds those who participate in such abominable worship practices responsible and these will face His wrath personally.

 

Nevertheless, Yah here is not in anyway condoning child sacrifices by asking Avraham to offer up his son Yitschaq as a burnt offering unto Him. To begin with, Yitschaq was by no stretch of the imagination a child. He was very likely a young adult.

 

Secondly, what Yah was asking Avraham to do was to show his trust and willingness to obey Yehovah. Do you, Avraham, trust me to the extent that you’d be willing to sacrifice your only beloved son Yitschaq to me; to give him up to Me, as the heathen so readily sacrifice and give up their sons to their demigods? Are you Avraham willing to give up the very thing you love the most in your life, your  son Yitschaq, for Me?

 

We should take note that the text gives no indication that Avraham even bothered to engage Yehovah in a conversation or question Yah about his request to offer up his son Yitschaq as a burnt offering. Recall previously that Avraham engaged Yah in a robust discussion regarding the saving of Sodom out of respect of the innocent ones of Sodom (Gen. 18). Yet here, Avraham behaves differently towards Yehovah. There would be no discussion, no debate, at least the text offers no such discourse between Avraham and Yehovah. What we have here is acceptance, faith and obedience displayed. Why? Why no challenge or pleading on the part of Avraham for the life of his son?

 

It should also be recognized that Avraham, like in the story of Job, had no clue that he was being tested of Yah. Yah does not let Avraham know he’s testing him until He reveals the ram in the thicket to Avraham and commands Avraham to not harm his son Yitschaq.

 

One could reason as it relates to issues such as trusting faith and obedience, that the whole purpose and point of a test would or might be lost if the one who is tested is told, hey you, this is a test.

 

Nevertheless, Avraham after all these years and all he’d been through with Yah, is readily willing to walk in uncompromising faithful obedience with His friend, Yehovah (2 Chr. 20:7; Jas. 2:23).

 

And here Yah asks of His friend Avraham to show Him just how much he trusted and believed Him; that he give up his beloved son for and to Him.

 

So, the question that must be answered is: Although this which Yehovah asks Avraham to do, that being to offer up His son Yitschaq as a burnt offering, is a test of Avraham by Yehovah to determine the extent to which Avraham “feared (yare) Yah” (verse 12), why did Abba choose the profane act of human sacrifice, some say child sacrifice, to test Avraham?

 

Well, it is widely accepted that at the time this story is taking place, Yitschaq is no longer a child. Yes, many English translations, including Alter’s here, uses the descriptor “lad” for Yitschaq. Some sources go so far as to assert that Yitschaq by this time was in his 20’s or even 30’s. So, from our western sensibilities, lad or child would not be an accurate understanding of the maturity of Yitschaq. Regardless, the idea of Avraham offering up his son as a burnt offering sacrifice should be problematic for us.

 

But here’s a way of looking at this peculiar situation.

 

Clearly, this was not a case of Avraham being asked of Yah to offer up Yitschaq as burnt offering for purposes of atoning for Avraham’s sins. As a tool to prove or test (naw saw) Avraham, it is shrouded in the Mystery of the cross/stavros: the foreshadowing of the seed that would descend as a seed of Avraham and atone for the sins of humanity and provide the means by which humanity may once again be in fellowship or covenant with his/her Creator. This is clearly the 35,000 foot view of this thing. But the immediate perspective is that of testing, not sacrifice.

 

A sacrifice, especially that of the whole, burnt ascension type, is always meant to exact a toll or hardship on the offerer. It is meant to hurt, cost or mean something to the offerer. Thus, the use of the term “sacrifice” to describe what this offering was.

 

Well, the most powerful manifestation of a burnt offering sacrifice would involve some degree of personal relationship between the offering and the offerer; and of course the most important relationship, involving that of the relationship between the offerer and Yehovah. In this case, we see that deep, abiding relationship describerd in stark detail in verse two:

 

1. Take you son. 2. Take your only son Isaac. 3: The one son whom you love.

 

One cannot over look the prophetic here, whereby Yehovah gave as an atonement for humanity His son Yahoshua; His only son; the son whom He loved. 

 

I cannot overlook the nuance in verse two where Yah asks Avraham to offer up Yitschaq as a burnt offering, as opposed to directing or commanding him to do so. The instructing and commanding flavor is found in the vast majority of English translations. But in some older Hebrew manuscripts like the Codex Leningrad ensis, the oldest complete manuscript of the Tanach, the particle interjection of entreaty or exhortation is found. Unfortunately, most translators for whatever reason have chosen to ignore this entreaty, citing or alleging that it is too difficult to render and interpretation thereof.

 

The YLT and the Alter translations are the only two English translations I have access to that actually acknowledge this inserted interjection of entreaty: “I pray thee” or “I pray you,” which I find very interesting. It suggests to me that Abba was sort of giving Avraham the option of saying no to this jarring instruction to take Yitschaq to the mountains of Moriah and offer him up as a whole burnt offering or ascension offering. It’s as though this was a request Yah was making of Avraham, which also suggests the free-will aspects associated with operating in covenant with Yah.

 

Nevertheless, we still must come back to the reality that many, if not most, trials or tests come to Yah’s elect without the elect’s ability to opt out of the trial or test. And the one example that readily comes to mind is of course the story of Job. He did not have the ability to opt out of his trials and testings.

 

I guess we can safely say that we who are in a covenant relationship with the Almighty are subject to testings and trials that have sort of an opt-out aspect to them. The one that readily comes to mind is that of the Sabbath. We are given the option each week to keep the Shabbat and to keep it holy and all of the specific instructions that are attached to this mitzvah. And each Sabbath, hundreds and thousands of us have the option of keeping Shabbat in Spirit and in Truth and “not turn away our feet from the sabbath and doing our own pleasure on Yah’s holy day and calling the sabbath a delight and not doing our own ways, nor finding our own pleasure, nor speaking our  own words” (Isa. 58:13). 

 

 

22.3.  And Abraham rose early in the morning and saddled his donkey and took his two lads with him, and Isaac his son, and he split wood for the offering, and rose and went to the place that God said to him.

 

 

We quickly see in Father’s request of Avraham similarities in what some consider to be Avraham’s very first test: That being where Yehovah instructs Avraham to “Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee” (Gen. 12:1). In comparison we have here similarly, Yah asking Yehovah to offer up his son Yitschaq somewhere in the land of Moriah at a place He, Yah would show Him. Indeed, as happened to Avraham in the Land of Ur, here we see a repeat in Beersheba. Gather your things and head to a location that I will eventually show you. Go. Trust me to lead you.

 

Yehovah desires that the reader not lose sight of the anguish that this test is costing Avraham. Yah emphasizes the crucial reality of “Isaac his [Avraham’s] son” and Avraham as Yitschaq’s father. The fact of Yitschaq being the son of promise and covenant aside, Yehovah wanted to make sure that we, the reader, recognize the “yada” relationship, the intimate, father-son relationship that existed between these two.

 

The two lads of this verse as rendered by Alter in his translation, are basically two of Avraham’s young servants. The KJV seems to render the description of these individuals as “young men.” Interestingly, some ancient sources classify males even into their 20’s and 30’s as young men or “lads.” So, the text we have here before us seems to be following an ancient tradition.

 

Now, some Jewish sources (a Midrash) state that these two “lads” if you will, identify them as Eleazer of Damascus and Ishmael, son of Hagar and Avraham. Just wanted to throw that out there as an aside, since it’s a good chance at some point you may run into this information.

 

 

22.4.  On the third day Abraham raised his eyes and saw the place from afar.

 

 

22.5.  And Abraham said to his lads, “Sit you here with the donkey and let me and the lad walk ahead and let us worship and return to you.” 

 

Avraham instructs his two lads or young servants or the accompanying young men to hang behind and await his and Yitschaq’s return. Now, to me, this is the point in the story where we get an understanding of Avraham’s perspective on what he is heading up the hillside to do and what he believed the outcome of that which Yehovah asked him to do would be. The texts suggests that Avraham possessed such a trust in Yah that he believed Yitschaq would survive this sacrifice, or maybe Yah would resurrect his son, presuming he went through with slaying him. For Avraham says to the young men that they were to hang back and await for his and Yitschaq’s return.

 

To make such a confident statement, Avraham had to have a tremendous amount of trust in Yehovah. For in the mind of Avraham, he and Yitschaq would return to the two awaiting servants. In my mind, as well as in the minds of other like-minded Messianics, Avraham had to believe that Yitschaq would be resurrected, otherwise, Yah’s covenant promises would be nullified. Right? Think and meditate on this beloved. This is powerful.

 

Another way of rationalizing or maybe trying to read Avraham’s mind in this is that Yehovah is the smartest Person in the room and he trusted Him to keep His covenant promises, even though that terrible thing that Yah’s asked him to do defies reasonable outcome and expectations of the covenant Yah established with him many many years before.

 

And here is where we also sort of get into the issue of the power of the resurrection. The mystery and power of the resurrection is built on the reality or truth that Yehovah will always overcome any and every obstacle that the enemy may put forth to inhibit the fulfillment of Yah’s established covenant promises. And what we have inscribed in this story is this very thing: The Avrahamic Covenant being more than the promise of Yitschaq and of a land and of a progeny as vast as the stars of the heavens and the grains of sand on the seashore. It’s also about the reconnecting of Yehovah with his human creation; it’s about crushing the serpent’s head; it’s also about being victorious over sin and its penalty which is death; it’s about the resurrection; and it’s about eternal life.

 

All this flowed from the faith of Avraham beloved. Avraham clearly trusted in the power of Yah to overcome death, even to the point of raising Yitschaq from the dead if it came down to him having to actually slay Yitschaq. Beloved, this is the faith Yah is calling us to. And again, let us not overlook the faith of Yitschaq. Yitschaq’s faith is a powerful testimony to the mantle that was passed down to him by his father Avraham. It’s a powerful statement to the power that is associated with raising our children within the framework of covenant and training them in the way they should go such that they will not depart from the Way. 

 

 

22.6.  And Abraham took the wood for the offering and put it on Isaac his son and he took in his hand the fire and the cleaver, and the two of them went together. 

 

22.7.  And Isaac said to Abraham his father, “Father!” and he said, “Here I am [hineini], my son.” And he said, “Here is the fire and the wood but where is the sheep for the offering?” 

 

Avraham placing the wood on his son Yitschaq’s back for the short trip up the Moriah hillside is enormously rich in the prophetic. Yahoshua, our Master, in His agonizing journey along the Via Delarosa to Calvary or Golgotha, we know, carried part of that way, his execution stake (Joh. 19:17). I personally believe the place where Yahoshua would ultimately be crucified is the place that Yitschaq’s binding took place. Could that place also be the place where the Temple was built, or the Brazen Altar stood? Absolutely. But these are all part and parcel of the shadow pictures that Torah provides us (Heb. 8:5; 10:1).

 

So it was: Yitschaq bore the weight of the wood for the burnt offering, while his father Avraham carried the implements of the pending sacrifice:  the knife or cleaver as Alter renders it, and the fire.

 

The text makes the point of the two, Avraham and Yitschaq, walking off to their destination together. The OKE states:

 

“…and they went both of them as one.” (The Onkelos an ancient rabbinic commentary interpretation of Torah)

 

And so, it is evident that there existed a beautiful, trusting relationship at play here between these two. Obviously, Yitschaq had witnessed his father offer up numerous burnt offerings to Yehovah throughout his entire young life, no doubt also assisting his father in rendering those sacrifices. This knowledge and experience base would have no doubt led to many questions in Yitschaq’s mind as to what this sacrifice was all about: no animal for the sacrifice and a sacrifice being done 3-days journey from their home at Beersheba. Something was odd about this worship session.

 

Nevertheless, there existed a great amount of trust on the part of Yitschaq. We talk about the faith or trust of Avraham, but we cannot overlook the tremendous trust Yitschaq had in his father Avraham, and in His Elohim, Yehovah.

 

Let’s not forget also, that daddy Avraham is well over 100-years old at this point in the story, while the so-called “lad” here is a young, strapping late teenager, if not by some estimates, a young man in his twenties if not even 30’s.

 

Many of the Sunday Schools of our youth led us to believe that Yitschaq in this story was a mere adolescent child who would easily be overcome and succumbed by his adult aged father Abraham. However, knowing that Yitschaq was much older than an adolescent, it’s beyond a safe bet that there would physically be no contest if Yitschaq chose not to go through with being bound and ultimately sacrificed. He could easily take his dad. Just saying.

 

So, Yitschaq was of complete trust in his dad and in his God.

 

Nevertheless, at this juncture in our story, the questions naturally lingered in Yitschaq’s mind: Where is the lamb for the sacrifice daddy? Yitschaq would have been acutely aware that no proper whole-burnt offering sacrifice could be accomplished without a proper lamb. 

 

22.8.  And Abraham said, “God will see to the sheep for the offering, my son.” And the two of them went together. 

The image Yehovah conveys here of the two, father and son, going toward the place where the sacrifice was to take place, is a sober one. Rashi wants us to see the two, Avraham and his son Yitschaq, as two individual heading towards an inevitability, essentially on a mission, or more specifically, “in one purpose.” I’ve not really grasped the significance of what Rashi is saying here because of the unknown variable: Yitschaq up to this point did not know he was slated to be the sacrifice, so this thinking or image of the two walking towards the place of sacrifice together as the two being “in one purpose” sort of eludes me. But I can see from a broader perspective, I guess, that from maybe heaven’s perspective, this is about purpose or mission. I don’t know. What do you think? Or does it even matter?

 

So, Avraham responds to his son’s reasonable inquiry with one of the most poignant answers in the whole of scripture:

 

“Elohim will provide Himself the lamb for a burnt offering.”

 

The Jerusalem Targum provides a very interesting rendering:

 

“The Word of the Lord will prepare for me a lamb, and if not, then thou art the offering…” Interesting huh?

 

Nevertheless, what did Avraham mean when he responded to Yitschaq that Yah would provide “Himself” or “provide the sheep” (NAB) for the burnt offering?

 

The Hebrew text bears the sense that Yehovah would see for Himself, or look out for or see to it” that a proper or acceptable lamb would be available for the impending sacrifice.

 

Now, I have to ask: Was Avraham speaking to his son in the prophetic here? Clearly there is tremendous prophetic implications operating here. Did Avraham know something? Suspect something in regards to the outcome of this thing? Why did he, Avraham, withhold from Yitschaq that which Avraham was asked to do by Yehovah? Was this withholding of the information to spare Yitschaq any emotional and psychological agony? Or did Yah’ Spirit lead Avraham in the withholding of this critical information?

 

I believe Avraham was operating in the prophetic as well as he was operating in trusting, faithful obedience that precluded any words on his part. At no time in this whole thing that Avraham refute or challenge that which Yah asked him to do. Why? I don’t know. Clearly, Avraham is operating in something that is spiritually advanced and wonderful. Trust. Faith. Obedience. The prophetic. The Spirit was clearly guiding Avraham. And since this was an expressed test, Avraham’s trusting faithful obedience allowed Yah’s Spirit to lead the proceedings of this historic event.

 

In any event, it would appear that somehow Avraham was led to treat this unique event as though it was just another whole burnt offering worship session with the Almighty.

 

There is a deep, emotional element to the exchange that takes place here between Avraham and Yitschaq. Yitschaq calls out to his father:

 

“My father,” to which Avraham responds: “I am here son…Hineini!”

 

And thus, Yitschaq speaks to his father Avraham about the obvious:

 

“I see the wood and fire, where is the lamb?”

 

And this beloved serves as a turning point for this story. No offering is valid without a proper sacrifice; a proper lamb. And for whatever reason Avraham had, he responds with a most profound, but certainly most obvious explanation:

 

“Yah will provide Himself the lamb for a burnt-offering my son.”

 

In other words, don’t worry son, Yehovah’s got this. I didn’t forget that we needed a sacrificial lamb. I’m trusting Yehovah to provide for Himself the proper lamb for this sacrifice.

 

Friends, if that revelation and statement of truth doesn’t cause to well up from your very being a shout of praise and adoration for the Elohim of Avraham, Yitschaq and Ya’achov, I don’t know what will. You can’t make this stuff up. This can come only from the Ruach of Elohim.

 

But I’m led to ask: Is Avraham’s response here one that was based on his uncompromising faith or his obedience or both? Obedience in that he/we must offer the sacrifice that Yah provide him or us? This would be indicative of our submitting ourselves to Yah’s divine will as Avraham is doing here in our reading. And this understanding of the response, let’s say, could have potentially opened the door, at least in Avraham’s mind, to probably Yitschaq being the actual, final sacrifice that Yah asked him to make. In this case, Yah would not abandon his covenant promise to Avraham and Yehovah would resurrect Yitschaq.

 

Or better, of course, faith such that Yah would indeed provide another, proper sacrifice in lieu of Yitschaq.

 

I suggest as I somewhat alluded to earlier, that Avraham’s response to Yitschaq of Yah providing Himself a lamb for the sacrifice was not limited to a substitutionary lamb in place of Yitschaq or even Yehovah resurrecting Yitschaq in the event Avraham slew his son Yitschaq, but also the prophetic. Friends, this response I believe incorporated obedience and faith into a spiritual equation that served as a foretaste knowledge and understanding of something greater than Yitschaq and Avraham would ever have envisioned to take place at Moriah. Yah would always provide His beloved a proper sacrifice, in the here and now, as well as in the future in the form of His beloved Son Yahoshua Messiah.

 

In the case involving Yitschaq, Yehovah would provide a replacement sacrifice. In the case for humanity, Yahoshua would be the ultimate sacrifice, provided by Yehovah Himself. Yahoshua, the perfect sacrifice.

 

Yochanan (aka John) the Immerser emphatically stated of Yahoshua to those in earshot of him:

 

“Behold the Lamb of Yah, the sacrificial lamb Yehovah Himself provides the world, which taketh away the sin of the world” (Joh. 1:29). 

 

22.9.  And they came to the place that God had said to him, and Abraham built there an altar and laid out the wood and bound Isaac his son and placed him on the altar on top of the wood. 

 

22.10.  And Abraham reached out his hand and took the cleaver to slaughter his son. 

 

These two verses convey an image of meticulous preparation and effort. And from a spiritual perspective, at least as I see it, it sort of conveys the importance of worship and sacrifice; that worship and sacrifice must never be treated as a passive or frivolous act. It must involve “all our heart, all our soul, and all our might” (Deu. 6:5). And we see this beautifully played out here before our eyes: the packing of the donkey and the implements for the sacrifice; the three-day’s journey from Beersheba to the mountains of Moriah; the journey from the place where Avraham and Yitschaq leaves the two accompanying lads; the building of the stone altar; the laying out of the wood upon the stone alter; the binding of Yitschaq.

 

Indeed, from such a perspective, I can personally appreciate this being a purposeful endeavor as Rashi suggests. And so, from such a perspective, we are wise to approach the worship and sacrifices we make unto Yah with purpose, drawing from the inner depths of our hearts, souls and might.

 

So much physically takes place here:

 

1. The pair travel/walk to the assigned location in the hills of Moriah: some say the very spot where the Temple would be erected; others Jerusalem; still others Calvary or Golgotha. Regardless where you fall out on this, the prophetic implications here are undeniable.

 

2. Build a proper stone alter.

 

3. Laying out the wood upon the alter in a proper format to facilitate a whole burnt offering.

 

4. Binding Yitschaq and placing him on the alter/wood.

 

This last act seems to be condensed, yet the words that make up this section give no absolutely no indication whether or not a word was exchanged between the two or not. In particular at the binding of Yitschaq, famously referred to in Rabbinic circles as the Akeida. The text leaves out key information. What, if any words were exchanged between the two when time came for Avraham to bind Yitschaq? When Yitschaq figured out that he was the intended sacrifice, or when Avraham told him that he was the intended sacrifice, did Yitschaq put up any physical or verbal resistance?

 

The record strongly suggests that Yitschaq’s faithful obedience resulted in no resistance on the part of Yitschaq. And if that were the case, which I personally believe it to be, then we could easily enter into another conversation about the obedience and trusting faith of Yitschaq, which many discussions and examinations of this Torah Reading passage rarely get into. This being case, beloved, of Yitschaq offering up no resistance to his father Avraham, also plays firmly into the prophetic of Yahoshua, who was described by the prophets as:

 

“…a sheep led to the slaughter; like a lamb dumb before his shearer, so opened He (Mashiyach) not His mouth” (Isa. 53:7-8; Act. 8:32).

 

What a wonderful Elohim we serve.

 

As a test, it is here that we see the faithful obedience of Avraham manifested in all its brilliance. It is the literal embodiment of the words of Job:

 

“Though He (Yah) slay me, yet will I trust Him…” (13:15). 

 

And so, it is by all that is recorded here in our reading that Avraham was justified by the Court of Heaven:

 

“Was not Abraham our father justified by works, in that he offered up Isaac his son upon the altar” (Jas. 2:21).

 

Contrary to conventional denominational thinking, Avraham was justified by first his trusting faith in Yehovah, which secondarily led to his obedience to Yah’s instructions to him. The apostle James specifically states it was Avraham’s “works that resulted in him being justified in the eyes of the Eternal.

 

The writer of Hebrews focuses on the faith of Avraham as his justifying element. And so, I argue that both obedience and faith were tried by Yah in this story. Avraham’s faith led to hiss obedience which all resulted in his passing Yah’s test with flying colors:

 

“Now I know that you are a man who fears (yare) Elohim you have not withheld your son, your only son, from Me (22:12). 

 

You, Avraham, trusted; you believed Me and you showed this your willingness to do that which I asked you to do: Render unto me the one thing in this life you  loved the most: your son of promise; the son you  love; Yitschaq. 

 

22.11.  And the LORD’S messenger called out to him from the heavens and said, “Abraham, Abraham!” and he said, “Here I am” [hineini].

 

 

And here we have it: the third utterance of “hineini” by Avraham: the first to Yehovah when He asks him to offer up Yitschaq; the second in response to Yitschaq inquiry of the whereabouts of the sacrificial lamb; and now in response to the messenger of Yah commanding him to not harm Yitschaq. Hineini beautifully carries with it a sense of intimacy, of relationship and of caring. But even greater, Avraham’s hineini carries with it the sense of readiness and uncompromising obedience and trust. It’s being able to discern the still-small voice of our Creator with a loving heart and ear and an uncompromising readiness to trust and obey Him.

 

Man, what does this say to us in how we must learn to respond to the still small voice of Yehovah our Elohim?

 

 

22.12.  And he said, “Do not reach out your hand against the lad, and do nothing to him, for now I know that you fear God and you have not held back your son, your only one, from Me.”

 

 

And so, the messenger instructs Avraham to not proceed with the slaying of his son Yitschaq, and it is here also that Avraham learns that this was a test.

 

 

22.13.  And Abraham raised his eyes and saw and, look, a ram was caught in the thicket by its horns and Abraham went and took the ram and offered him up as a burnt offering instead of his son. 

 

And here the realities of Avraham’s prophecy is brought to fruition: Yehovah provides a proper lamb for the sacrifice. And Avraham obediently sacrifices the ram that is provided him, in lieu of Yitschaq. 

 

22.14.  And Abraham called the name of that place YHVH-Yireh, as is said to this day (that day in which Moshe was recording this event), “On the mount of the LORD there is sight.” 

 

The naming of the place of sacrifice at Moriah, Yehovah Yireh, carries with it a degree of ambiguity. Depending on which English translation of Torah you’re using, can mean: “Yehovah shall provide;” “Yehovah is seen on this mountain” which some Messianics and Denominationalists take to have tremendous prophetic meaning; “the mount where Yehovah is seen;” and “on the mount of Yehovah it shall be seen.”

 

The Hebrew phrase, however, literally means “He [Yehovah] sees” or “He [Yehovah] will be seen.” I tend to favor the rendering that links this location to Yehovah providing the proper lamb for the sacrifice He requires; in other words, “Yah will see to it” that a proper lamb is made available for His required sacrifice.

 

 

22.15.  And the LORD’S messenger called out to Abraham once again from the heavens, 

 

22.16.  And He said, “By My own Self I swear, declares the LORD, that because you have done this thing and have not held back your son, your only one, 

 

22.17.  I will greatly bless you and will greatly multiply your seed, as the stars in the heavens and as the sand on the shore of the sea, and your seed shall take hold of its enemies’ gate. 

 

22.18.  And all the nations of the earth will be blessed through your seed because you have listened to My voice.” 

 

22.19.  And Abraham returned to his lads, and they rose and went together to Beersheba, and Abraham dwelled in Beersheba. 

 

I, like Alter, find it curious that Yehovah reiterates that which He’d already emphatically stated unto Avraham—that being the tenets of the covenant promises that he made to Avraham through the course of his walk with him. But here, in Yehovah essentially asserting to Avraham that he passed his test, one of Yah’s character traits is that He loves to affirm His relationship with His children. It’s not uncommon for some fathers to dote over and proclaim over and over on various occasions that because their child does this good thing or that, that they are most worthy of His love and affection.

 

Let us not forget the times that Father announced on a couple of occasions to all creation that Yahoshua was His beloved Son in whom He was well pleased. The first occasion being after Yeshua came out of the water, the second being at the “Transfiguration” (Mat. 3:17; 17:5).

 

These incidents in my mind shows Yah celebrates His love for His chosen ones, especially in response to proper actions they’ve taken.

 

So, Yah through His messenger, once again commends Avraham for his faithful obedience. Yehovah declares to his friend, and by extension all of creation, that based on his actions, his works, his faithful obedience, He, Yehovah, would fulfill the previously mentioned elements of the covenant. Some commentators have sought to attach this understanding that Yah is saying to Avraham that you are worthy to be the recipient of the many covenant promises that I previously proposed to you:

 

1. You will be abundantly blessed (Gen. 12:2).

 

2. I will multiply your seeds to such an extent that they would be as numerous as the stars of the heavens and the grains of sand on a seashore (Gen. 13:16; 15:5).

 

3. Your descendants would possess the cities of their enemies (OKE, NLT, NIV, LXX, CJB). And

 

4. And through you, all of humanity will be blessed, which is the very fulfillment of the so—called protoevangelium—the ministry of the serpent head crusher; the establishing of the renewed covenant; the provision for forgiveness of sin and salvation and redemption.

 

This is the very core and benefit of Avraham’s testing: Yehovah provides the Lamb that will take away the sins of the world and bring humanity into an eternal covenant relationship with Yehovah. Praise Yah!

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Practical Halachah

 

 

Tests or trials serve a number of purposes that includes:

 

• Humbling us (Deu. 8:3, 5; 2 Chr. 7:13-14; Lam. 3:19-20; 2 Cor. 12:7).
• Trying our faith and our obedience (Heb. 11:17; Exo. 15:23-25; Deu. 8:2, 16; 1 Pet. 1:7; Rev. 2:10).
• Purifying us.

 

Since tests or trials is common to the elect of Yah, in order to save us much agony and turmoil, it behooves us during times of calm and quiet in our walk with Messiah, to allow the Ruach haKodesh to humble us, increase our faith, lead us into obedience and cleanse and purify us.

 

It should also be noted that Yehovah will from time-to-time take us into a season of testing for purposes of teaching us how to receive His mercy and grace. For when we open ourselves to hearing the still small voice of Yah with the readiness of Avraham’s response of “hineini,” the chances that we will hear His voice of mercy in the midst of the test will be increased. In other words, trials or testings, when we recognize them and embrace them, as counterintuitive as that may seem, build in us a sensitivity to Yah’s Word; His mercies; His righteousness; His justice.