The story of the binding of Isaac—or as it is sometimes referred to in Hebrew, the Akedah—is a strange story. Let’s just acknowledge that up front. It is a story about an ancient Middle Eastern wanderer who hears a voice from God that tells him to kill his first born son, and he does it! Or at least he has every intention of doing it.
At this point many modern readers say, “This is sick,” and
close the book, turn on the TV, and watch the latest episode of Game of Thrones or Breaking Bad.
Seriously though, a story like this is hard for us to
accept, at least coming from a religious text. The Bible itself condemns the practice of human sacrifice (Deut. 18:10). People in Abraham’s day, however, would
not have batted an eye. This was the type of thing gods regularly asked of
their worshipers.
I would like to suggest that this rather strange and
troubling story makes a lot more sense when we read it as part of a larger
story. God revealed himself thousands of years ago, in very primitive times, to
a man who came from a tribe of moon worshippers. It took many generations,
but—beginning where they were--he was slowly teaching his people who he was.
This is an important chapter in a story that is still unfolding even in our own
day. God was laying the ground work—way
back then—for his revelation of his character and identity in Jesus Christ.
Our text begins, “God tested Abraham.” What was Abraham’s
test? It often is suggested that this is a test about who Abraham loved more,
God or his son. I want to suggest that
there is something more going on here. God is testing, or proving, the strength
of Abraham’s faith. God had promised to
make of him a great nation through his son Isaac. The children of Abraham would
be a blessing to the whole world. Did Abraham believe that God would keep that
promise no matter what?
If we take a closer look at the text we find something rather
puzzling. Listen to what Abraham tells his servants, “Stay here with the
donkey; the boy and I will go over there; we will worship, and then we will
come back to you.”
Both of them will come back? Was Abraham not being honest
with his servants, or did he honestly expect to come back down that hill with
his son Isaac?
We cannot know what was in the mind of Abraham, but generations
later the author of Hebrews wrote, “By faith Abraham, when put to the test, offered
up Isaac. He who had received the promises was ready to offer up his only
son, of whom he had been told, ‘It is through Isaac that descendants shall
be named after you.’ He considered the fact that God is able even to raise
someone from the dead—and figuratively speaking, he did receive him back.”
Interestingly enough, similar ideas are presented in the Jewish Midrash (the rabbis’ commentary on scripture),
Interestingly enough, similar ideas are presented in the Jewish Midrash (the rabbis’ commentary on scripture),
Rabbi Judah
Isaac’s obedience, in allowing himself to be
bound and offered for sacrifice was interpreted by some rabbis as atonement for
the sins of Israel
“By virtue of Isaac who offered himself as a
sacrifice on top of the altar, the Holy One blessed be He, will resurrect the
dead in the future…so that He may set them on their feet in the Age to Come.
(Mekilta Simeon)”
Did Isaac actually die and return to life?
Probably not, but the author of Hebrews—consistent with some of these
traditions—seems to see in this story a type or figure of the death and
resurrection of Christ.
Abraham in his willingness to offer up the
son of his love is a figure of our Heavenly father who did not spare his own
son but gave him for us all. Isaac in his obedience even unto death, is a
figure of our Lord who willingly laid down his life as a perfect sacrifice for
the sins of the whole world.
Notice that Isaac is not the unwilling
victim in this story. The text says, “Abraham took the wood of the burnt offering and laid it on
his son Isaac, and he himself carried the fire and the knife. So the two of
them walked on together.”
Just as Jesus is in harmony with the will of his Father in
offering up himself, so Abraham and Isaac walk together. The wood for sacrifice
is laid on Isaac and he carries it himself, just as Jesus bore his own cross to
Calvary .
Even when Isaac is bound on the altar, there is no suggestion of a
struggle. Rather Isaac goes as Christ who, “as a lamb who before the shearer is
mute, did not open his mouth.”
Once again, however, we have the puzzling suggestion that
there is something more going on. Isaac asks, “The fire and the wood are here,
but where is the lamb for a burnt offering?” Abraham said, “God himself will
provide the lamb for a burnt offering, my son.”
Was Abraham merely trying to avoid the painful question?
Again, we cannot know the mind of Abraham but his remark seems awfully
prescient in light of what follows.
Just as Abraham is set to kill his own son, his hand is
stopped by the voice of God’s messenger.
The deed is done. Notice God never instructed Abraham to kill his son. The
word he uses suggests sacrifice but it literally means, “offer him up.” God had
another sacrifice in mind.
Abraham raises his head, and what does he see?
He sees a ram caught in the thicket, but I want to suggest
that he sees beyond the ram to what that ram represents. God reveals to Abraham
that he is not like the gods of his neighbors who needs to be satisfied with
the blood of sacrifice. He himself is able to atone for our sin and reconcile
us to himself. The sacrifice that God himself provided was Jesus Christ, the
son of Abraham—God incarnate—who laid down his life for the sins of the world.
In the Gospel of John, Jesus says, “Abraham rejoiced that he would see my day. He saw it and was glad.”
In this story, God reveals to
Abraham—generations before the time—the anguish of the cross—the anguish that God felt in handing over his
only begotten son to die—but also the
joy of the resurrection. It was yet a further promise to Abraham of God’s
faithfulness and of the greatness of his calling.
Consider friends, “God so loved the world
that He gave His one and only Son, that everyone who believes in Him shall not
perish but have eternal life.” How then should we respond to such faithfulness?
What sacrifice is too great? In the
words of our Epistle this morning, Let us present ourselves to God as those who have been brought
from death to life
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