God commanded Abraham to offer his son Isaac as a burnt
offering on a mountain in Moriah. Most of us know the story very well.
And yet over the generations since the account was written down, readers continue to express outrage and
doubt, both about the character of a God who would make such a demand, and especially about the character of any man who would comply with it. Even Søren Kierkegaard had great difficulty with the passage, referring
to the act as an “ethical
rupture”. More recently, James Goodman writes, “Could there be better evidence that God is a
tyrant, Abraham a sycophant and Isaac an utterly abused child?”
Medieval Jewish commentators simply refused to believe it
really happened. One insisted Abraham misinterpreted
God’s command. Another called the very idea “revolting”. Yet another speculated that Abraham never really
struggled with God’s command and that no test of his faith really occurred,
because Abraham was completely convinced from the beginning that God would not
let him go through with the act.
But that is not quite what the writer to
the Hebrews says. He tells us Abraham “considered that God
was able to raise him from the dead”. That is not the same thing. For Isaac
to be raised from the dead, Abraham would indeed have had to finish the job. So
there was immense trust there, and a “faith backstop” in place if you like, but
I very much doubt the experience was a walk in the park for Isaac’s
father.
The Historical Context
If we want to really understand the events of Genesis 22
a little better, we need to put ourselves in their historical context, where
our outrage may not disappear entirely, but may be very slightly muted. If God’s
command shocked Abraham, it did not shock him for precisely the same reasons it
shocks us.
Child sacrifice was actually quite common in the ancient
world. The Egyptians practiced it, as did the Etruscans and the Carthaginians.
More importantly, the
Mesopotamians practiced it. Child sacrifice was not unheard of in Ur of the
Chaldees, where Abraham was born. In engaging in this foul practice all over the world, men and women
sought to propitiate their
deities in hope of receiving positive answers to their requests, whether for
an end to a time of famine, for a good harvest, for success in war or for
protection from their enemies.
Life being what it is, sometimes they got what
they requested and sometimes they did not. But they kept doing it anyway,
imagining that giving the very fruit of their bodies was in some way
efficacious. Once institutionalized, culturally pervasive habits are hard to break with, no
matter how bizarre they are, and even when nobody is quite sure whether they
are effective or not. The last year of universal masking and social distancing
against mounting scientific evidence that these things are of extremely limited
benefit testifies to that.
Child sacrifice is also well attested to in Canaan, the land
God gave to Abraham. The book of Deuteronomy states plainly, “You shall not
worship the Lord your God in
that way”, which is to say burning their sons and daughters in the fire.
Among the Amorite nations, the worship of local deities was commonly associated
with child sacrifice.
It was impossible Abraham was unfamiliar with the practice
of offering sons on the fire. He had moved from one child-sacrificing nation to
another, and this new one was worse.
Take Your Son
Set against that dark and degraded cultural context, the
command to “Take your son” was not shocking at all. Every Canaanite who had
ever offered a child to Baal, Asherah, Lotan, Dagon or Molech would surely tell you he
had “heard” his gods command him in some form or another, if only to excuse his evil acts, when likely
he had succumbed to nothing more supernatural than garden variety peer pressure.
So the command to Abraham to offer Isaac to God was not a
test because it was shocking or outrageous, or because it required of him
something nobody of his day could ever have imagined offering. In fact, it did
not. Thousands had gone there before Abraham, and thousands would follow him. Rather, Abraham was tested in this respect: that he was invited to think about his
God in the same way all the nations thought about theirs, as bloodthirsty,
demanding and unpredictable. It was a test because it might have quite
legitimately caused him to sigh and concede that his God was no different in
character than the blood-soaked local deities we now know to have been fronts
for demons. God’s test invited him to take the Judge of All the Earth, who
Abraham to his face had insisted would “do right”, and place him on the same level as Baal or
Astarte. It invited him to conceive of his God as banal, petty and trivial
instead of holy, loving and transcendent.
In short, it was less a test of Abraham’s capacity to act
against his conscience than it was a test of how Abraham thought about his God.
If Abraham struggled with anything during those few days between commandment
and his act of obedience, it was probably a deep premonition of looming disappointment.
Take My Son
But Abraham didn’t fall for it. He reasoned that God could
raise the dead, and that he would, should it be necessary. He reasoned that God,
who had kept his promises to Abraham thus far, would continue to keep his
promises even in this. In the face of contradiction, he continued to believe in
the character of God as he knew it rather than lower his estimate of God.
In the end, God demonstrated he was not the kind of deity
who wanted other people’s sons. In fact, it was the precise opposite. Rather
than taking the sons of others, he was fully prepared to offer his own on their
behalf. Seen in this light, the words “God will provide” take on a marvelous luminosity.
Here was no God who could be satisfied by even the most extreme of human acts
of devotion. The most sacrificial works of man are wholly inadequate to the
task. Rather, to ensure his permanent satisfaction and his ongoing ability to
bless his servants while remaining absolutely just, God intended to take care
of the job of propitiation himself.
So he brought Abraham to the place where he would understand
that was how it had to be. Today, instead of “Take your son”, it is “Take
mine.”
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