Genesis 22:1

God did tempt Abraham--not incite to sin (Jas 1:13), but try, prove--give occasion for the development of his faith (1Pe 1:7). and he said, . . . Here I am--ready at a moment's warning for God's service.

God did tempt Abraham--not incite to sin (Jas 1:13), but try, prove--give occasion for the development of his faith (1Pe 1:7). and he said, . . . Here I am--ready at a moment's warning for God's service.

WE may regard the father of the faithful as being a pattern of his children. As God dealt with Abraham, so will He deal in measure with all those who, as Believers, are the children of believing Abraham. Everything that will abide the fire shall go through the fire, that it may be both proved and improved. We clearly understand that when God is said to "tempt" Abraham, the word used does not carry its ordinary meaning. "Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempts He any man." But Jehovah is accustomed to try and test His people and this is what we are here to understand. The Revised Version renders the words, "God did prove Abraham" and, as I have said, God works by the same method with all His saints. Of course, we shall not all attain to the same stature that Abraham reached, neither shall we all be tried by the same tests that were applied to him, but every one of us shall be tested, like Abraham, if, indeed, we are Believers in God. He was the Columbus who, by faith, went out and discovered a better country, that is, a heavenly—and his track has been followed by many other voyagers. Not without storms did he cross the sea and we, too, who venture after him on the voyage of faith, must expect to meet with contrary winds and waves sweeping high. We may look for a considerable measure of conformity in our lives to the life of the great Patriarch and we must not be astonished, as though some strange thing had happened to us, if great and severe tests should be put upon us before the chapter of life is over. None of us ought to object to this.

God did tempt Abraham - The original here is very emphatic: והאלהים נסה את אברהם vehaelohim nissah eth Abraham, “And the Elohim he tried this Abraham;” God brought him into such circumstances as exercised and discovered his faith, love, and obedience. Though the word tempt, from tento, signifies no more than to prove or try, yet as it is now generally used to imply a solicitation to evil, in which way God never tempts any man, it would be well to avoid it here. The Septuagint used the word επειρασε, which signifies tried, pierced through; and Symmachus translates the Hebrew נסה nissah by εδοξαζεν, God glorified Abraham, or rendered him illustrious, supposing the word to be the same with נס nas, which signifies to glister with light, whence נס nes, an ensign or banner displayed. Thus then, according to him, the words should be understood: “God put great honor on Abraham by giving him this opportunity of showing to all successive ages the nature and efficacy of an unshaken faith in the power, goodness, and truth of God.” The Targum of Jonathan ben Uzziel paraphrases the place thus: “And it happened that Isaac and Ishmael contended, and Ishmael said, I ought to be my father’s heir, because I am his first-born; but Isaac said, It is more proper that I should be my father’s heir, because I am the son of Sarah his wife, and thou art only the son of Hagar, my mother’s slave. Then Ishmael answered, I am more righteous than thou, because I was circumcised when I was thirteen years of age, and if I had chosen, I could have prevented my circumcision; but thou wert circumcised when thou wert but eight days old, and if thou hadst had knowledge, thou wouldst probably not have suffered thyself to be circumcised. Then Isaac answered and said, Behold, I am now thirty-six years old, and if the holy and blessed God should require all my members, I would freely surrender them.

- Abraham Was Tested 2. מריה morı̂yâh, “Moriah”; Samaritan: מוראה môr'âh; “Septuagint,” ὑψηλή hupsēlē, Onkelos, “worship.” Some take the word to be a simple derivative, as the Septuagint and Onkelos, meaning “vision, high, worship.” It might mean “rebellious.” Others regard it as a compound of יה yâh, “Jah, a name of God,” and מראה mı̂r'eh, “shown,” מורה môreh, “teacher,” or מורא môrā', “fear.” 14. יראה yı̂r'ēh, “Jireh, will provide.” 16, נאם ne'um, ῥῆμα rēma, “dictum, oracle; related: speak low.” 21. בוּז bûz, “Buz, scoffing.” קמוּאל qemû'ēl, “Qemuel, gathered of God.” 22. חזו chăzô, “Chazo, vision.” פלדשׁ pı̂ldâsh, “Pildash, steelman? wanderer?” ידלף yı̂dlâp, “Jidlaph; related: trickle, weep.” בתוּאל betû'ēl, “Bethuel, dwelling of God.” 23. רבקה rı̂bqâh, “Ribqah, noose.” 24. ראוּמה re'ûmâh, “Reumah, exalted.” טבה ṭebach, “Tebach, slaughter.” גחם gacham, “Gacham, brand.” תחשׁ tachash, “Tachash, badger or seal.” <מעכה ma‛ăkâh, “Ma‘akah; related: press, crush.” The grand crisis, the crowning event in the history of Abraham, now takes place.