---
title: "Genesis 22 - Study King James Bible with clarkes commentary"
description: "Read Genesis 22 with clarkes commentary commentary. 1 And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am. 2 And he said, Take now"
image: "/_app/immutable/assets/missing.C7wGMEZ6.jpg"
url: "https://realbiblebelievers.com/study/clarkes-commentary/genesis/22"
---

[ Read](/kjv/genesis/22)[ Commentary](/study/genesis/22)[ Interlinear](/interlinear/genesis/22) Audio

 1 And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, *here* I *am*.*

 2 And he said, Take now thy son, thine only *son* Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of.

 3 ¶ And Abraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son, and clave the wood for the burnt offering, and rose up, and went unto the place of which God had told him.

 4 Then on the third day Abraham lifted up his eyes, and saw the place afar off.

 5 And Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship, and come again to you.

 6 And Abraham took the wood of the burnt offering, and laid *it* upon Isaac his son; and he took the fire in his hand, and a knife; and they went both of them together.

 7 And Isaac spake unto Abraham his father, and said, My father: and he said, Here *am* I, my son. And he said, Behold the fire and the wood: but where *is* the lamb for a burnt offering?*

 8 And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together.

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

 10 And Abraham stretched forth his hand, and took the knife to slay his son.

 11 And the angel of the LORD called unto him out of heaven, and said, Abraham, Abraham: and he said, Here *am* I.

 12 And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only *son* from me.

 13 And Abraham lifted up his eyes, and looked, and behold behind *him* a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son.

 14 And Abraham called the name of that place Jehovah-jireh: as it is said *to* this day, In the mount of the LORD it shall be seen.*

 15 ¶ And the angel of the LORD called unto Abraham out of heaven the second time,

 16 And said, By myself have I sworn, saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only *son:*

 17 That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which *is* upon the sea shore; and thy seed shall possess the gate of his enemies;*

 18 And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.

 19 So Abraham returned unto his young men, and they rose up and went together to Beer-sheba; and Abraham dwelt at Beer-sheba.

 20 ¶ And it came to pass after these things, that it was told Abraham, saying, Behold, Milcah, she hath also born children unto thy brother Nahor;

 21 Huz his firstborn, and Buz his brother, and Kemuel the father of Aram,

 22 And Chesed, and Hazo, and Pildash, and Jidlaph, and Bethuel.

 23 And Bethuel begat Rebekah: these eight Milcah did bear to Nahor, Abraham’s brother.*

 24 And his concubine, whose name *was* Reumah, she bare also Tebah, and Gaham, and Thahash, and Maachah.
 
[Genesis 21](/study/genesis/21) [Genesis 23](/study/genesis/23)

## Commentary

 To verse 1
 
Verse [Genesis 22:1](/kjv/genesis/22/1). ***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 *nissah* by εδοξαζες, God *glorified* Abraham, or rendered him *illustrious*, supposing the word to be the same with *nas*, which signifies to *glister with light*, whence *nes*, an *ensign* or *banner displayed*. Thus then, according to him, the words should be understood: "God put great honour 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. These words were immediately heard before the Lord of the universe, and מימרא דיי *meimera daiya*, the WORD of the LORD, did try Abraham." I wish once for all to remark, though the subject has been referred to before, that the Chaldee term מימרא *meimera*, which we translate *word*, is taken *personally* in some hundreds of places in the *Targums*. When the author, Jonathan, speaks of the Divine Being as doing or saying any thing, he generally represents him as performing the whole by his *meimera*, which he appears to consider, not as a *speech* or *word spoken*, but as a *person* quite distinct from the Most High. St. John uses the word λογος in precisely the same sense with the Targumists, [John 1:1](/kjv/john/1/1); see the notes there, and see before on [Genesis 21:22](/kjv/genesis/21/22), and [Genesis 15:1](/kjv/genesis/15/1).

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