Genesis 22:5 · Bible study
Genesis 22:5 Commentary: Faith That Speaks Resurrection
Hebrew · 7 what the commentators say
Meaning in one sentence
Abraham's surprising promise to return with Isaac reveals his faith in God's power to raise the dead, the key to understanding the Akedah.
Research Summary
- Meaning: Abraham expresses belief that God will restore Isaac even if he dies, showing faith that transcends the immediate test.
- Key words: “worship” (שָׁחָה shachah), bow in homage; “come again” (שׁוּב shuv), return, often used of repentance or turning back.
- Main debate: Is Abraham's statement a lie or a prophecy? Hebrews 11:19 resolves it as faith in resurrection.
- Theological theme: Justification by faith tested through obedience; God provides what he requires.
- Best use: Sermon on trusting God's promises when his commands seem to dash them; small-group study on the nature of testing and faith.
Translation Comparison
BSB Berean Standard Bible 2020
“Stay here with the donkey,” Abraham told his servants. “The boy and I will go over there to worship, and then we will return to you.”
WEB World English Bible 2000
Abraham said to his young men, “Stay here with the donkey. The boy and I will go over there. We will worship, and come back to you.”
KJV King James Version 1769
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.
ASV American Standard Version 1901
And Abraham said unto his young men, Abide ye here with the ass, and I and the lad will go yonder; and we will worship, and come again to you.
YLT Young's Literal Translation 1898
and Abraham saith unto his young men, `Remain by yourselves here with the ass, and I and the youth go yonder and worship, and turn back unto you.'
Darby Darby Bible 1890
And Abraham said to his young men, Abide ye here with the ass; and I and the lad will go yonder and worship, and come again to you.
Douay-Rheims Douay-Rheims Bible 1899
And he said to his young men: Stay you here with the ass; I and the boy will go with speed as far as yonder, and after we have worshipped, will return to you.
Translations in other languages (10 available)
Entonces dijo Abraham á sus mozos: Esperaos aquí con el asno, y yo y el muchacho iremos hasta allí, y adoraremos, y volveremos á vosotros.
Então disse Abraão a seus servos: Esperai aqui com o asno, e eu e o jovem iremos até ali, e adoraremos, e voltaremos a vós.
Et Abraham dit à ses serviteurs: Restez ici avec l’ âne; moi et le jeune homme, nous irons jusque-là pour adorer, et nous reviendrons auprès de vous.
und sprach zu seinen Knechten: Bleibt ihr hier mit dem Esel! Ich und der Knabe wollen dorthin gehen; und wenn wir angebetet haben, wollen wir wieder zu euch kommen.
En Abraham zeide tot zijn jongeren: Blijft gij hier met den ezel, en ik en de jongen zullen heengaan tot daar; als wij aangebeden zullen hebben, dan zullen wij tot u wederkeren.
E Abrahamo disse ai suoi servitori: “Rimanete qui con l’asino; io ed il ragazzo andremo fin colà e adoreremo; poi torneremo a voi”.
I rzekł Abraham do sług swoich: Zostańcie wy tu z osłem, a ja z dziecięciem pójdziemy aż do onąd, a odprawiwszy modlitwy, wrócimy się do was.
И сказал Авраам отрокам своим: останьтесь вы здесь с ослом, а я и сын пойдем туда и поклонимся, и возвратимся к вам.
亞伯拉罕 對 他的僕人 說：「你們 和 驢 在此 等候，我 與童子 往那裡 去 拜一拜，就回到 你們這裡來。」
Then he said to his young men, Keep here with the ass; and I and the boy will go on and give worship and come back again to you.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Genesis 22:5
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Abraham's promise, “we will come back to you,” is no deception. Adam Clarke, citing Hebrews 11:19, explains that Abraham believed God could raise Isaac from the dead, so he fully intended to obey the command while also expecting his son's return. Matthew Henry notes that Abraham's words were a shield against interference from the servants, but also a true expression of his faith. Gill adds that Abraham spoke under a “spirit of prophecy” or in the faith of Isaac's resurrection. Keil and Delitzsch observe that even for Abraham the outcome “was still involved in the deepest obscurity,” yet his words to the servants reflect a confidence that God would complete his covenant promise. This verse thus becomes a hinge: Abraham's faith, tested to the limit, speaks resurrection when all human logic says death.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Abraham's statement was not a lie but an expression of his conviction that God would either provide a substitute or raise Isaac from the dead, thus fulfilling the covenant promise.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Abraham's honesty | Abraham was not lying; he genuinely expected to return with Isaac. | Some see his statement as a necessary deception to prevent servant interference; others (most commentators) see it as a true expression of his expectation of resurrection. |
| Meaning of 'worship' | The act Abraham is about to perform is an act of worship to God. | Whether the worship includes the sacrifice itself or only the preparatory acts leading up to it. The word <em>shachah</em> generally denotes bowing/prostration in homage, not specifically sacrificing. |
| Role of the servants | The servants were left behind intentionally. | Purpose: to prevent them from stopping Abraham (Gill), or to protect them from witnessing a disturbing act (Keil & Delitzsch), or simply because the mountain was sacred space (Cambridge Bible). |
| The test's purpose | God tested Abraham to prove the genuineness of his faith. | Some traditions emphasize that God himself learned nothing new (since he is omniscient), but the test was for Abraham's and posterity's sake; others hold that the language 'now I know' connotes an experiential demonstration for the sake of the narrative. |
Historical & Cultural Context
The command to sacrifice Isaac lands like a thunderbolt in a culture where child sacrifice was a known practice among neighboring peoples. The Cambridge Bible notes that “human sacrifice was a religious custom widely prevalent among the ancient Semites.” Mesha of Moab later sacrificed his eldest son to avert military defeat (2 Kings 3:27). Within Israel, the practice was repeatedly condemned, yet it persisted in dark periods. Abraham's own context included the pagan world of Ur and Haran. Against that background, God's command to Abraham is not an endorsement of child sacrifice but a radical test of covenant loyalty, a test that digs to the root of who Abraham trusts.
The verse also shows practical wisdom. Abraham leaves the servants behind with the donkey, likely to prevent them from stopping the sacrifice. The Hebrew verb for “worship,” shachah, means to bow down or prostrate oneself, a term used for homage to God. Abraham redefines the act of sacrificing his son as worship, not murder. His words to the servants are both a cover and a confession: he will go “yonder” with Isaac, perform worship, and return.
The three-day journey (v.4) gave Abraham ample time to reconsider, yet he persisted. By verse 5, he has settled in his heart that whatever happens on the mountain, he and Isaac will walk back down together. This is not wishful thinking; it is theological conviction rooted in God's earlier promise, “In Isaac shall your seed be called” (Genesis 21:12).
Textual Notes
Consulted sources note no significant textual variants for Genesis 22:5. The Hebrew text is stable across manuscripts. The Septuagint and Vulgate translate faithfully, with no substantive differences in meaning. The verse appears in all major textual traditions without dispute.
Reception History
In early Christian tradition, the Akedah (binding of Isaac) was read as a type of Christ, the beloved son carrying wood for his own sacrifice. The Church Fathers, including Augustine and Origen, saw Isaac's near-sacrifice as pointing to the Father's offering of his Son. Medieval Jewish commentators such as Rashi emphasized Abraham's unquestioning obedience and the prophetic insight behind “we will come again.” The Reformation highlighted faith as the key; Calvin called Abraham's obedience “extraordinary.” In modern times, the passage has troubled readers who struggle with the morality of the test, yet verse 5 remains the pivotal moment where hope speaks louder than fear. Across centuries, this verse has anchored sermons on tested faith and the certainty of God's promises.
Preaching This Verse
Three-point outline
- The statement that defies logic, Abraham promises to return with the son he intends to sacrifice. Point out that this is not a lie but a declaration of faith in a God who keeps promises.
- The faith that expects resurrection, Hebrews 11:19 tells us Abraham concluded God could raise the dead. His “come again” is a resurrection clause.
- The worship that costs everything, Abraham calls this journey an act of worship. True worship sometimes requires handing back to God the very gift He gave.
Five-point outline
- Context of the test: God tests, not to trip, but to strengthen.
- The three-day journey: a deliberate space for doubt to creep in or faith to solidify.
- The separation from servants: some acts of faith must be walked alone with God.
- The promise of return: Abraham's certainty that God can reverse death.
- The worship that looks like loss but leads to provision.
Illustration hooks
- When a parent hears a difficult medical diagnosis for a child and still prays for healing while preparing for the worst, that tension of hope and reality mirrors Abraham's “we will come back.”
- A person following a clear call from God into an uncertain career or location, with no safety net, only the promise that God goes with them.
- The moment a believer places their most cherished dream on the altar, saying “not my will but Yours,” and discovers God provides in unexpected ways.
Questions your congregation is asking
- Was Abraham lying to the servants? (If so, does God honor lies?)
- Why would God ask Abraham to sacrifice his son, isn't that cruel?
- How can I have that kind of faith when my circumstances seem to contradict God's promises?
Leading a Discussion
Genesis 22:5 is a small verse in a huge story, yet it holds the key to understanding Abraham's heart. He speaks confidently of a return that, from all appearances, cannot happen. What made him so sure?
Discussion questions
- What does Abraham tell the servants? Why do you think he leaves them behind?
- Abraham says “we will worship” and “we will come back.” How does he include Isaac in the return? What does that imply?
- Read Hebrews 11:17, 19. How does the New Testament interpret Abraham's confidence?
- What would it have cost Abraham to voice these words if he had any doubt?
- In what areas of your life do you need to trust God for a resurrection outcome, something that seems dead or impossible?
- How does this passage help you understand the nature of biblical faith: is it blind trust or trust based on God's proven character?
- How can we hold on to God's promises when his commands seem to contradict those promises?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Hebrews 11:19 | concluding that God is able to raise up even from the dead. Figuratively speaking, he also did receive him back from the dead. |
| Hebrews 12:1 | Therefore let’s also, seeing we are surrounded by so great a cloud of witnesses, lay aside every weight and the sin which so easily entangles us, and let’s run with perseverance the race that is set before us, |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke resolves Abraham's statement by stressing that faith in resurrection bridged the conflict between obedience and promise. Abraham fully intended to offer his son, yet he confidently expected God to raise Isaac from the dead, just as God had given life from a dead womb.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary argues that Abraham’s test must be read against a backdrop where human sacrifice was a known religious custom, making God’s command understandable to his ancient audience. It highlights how the intervention abruptly ends this practice, establishing a clear moral boundary between the God of Israel and surrounding nature religions. This shift emphasizes that true worship involves surrendering one’s will rather than offering human life.
Geneva Bible Notes Reformed 1599
The Geneva Notes highlight Abraham’s confident declaration that he and Isaac would return, viewing it as a profound act of faith in God’s promise despite the command to sacrifice his son. This statement reflects a belief that God could either raise Isaac from the dead or fulfill His covenant through another means, showing Abraham’s trust went beyond immediate circumstances.
Gill's Exposition of the Bible Baptist 1748
Gill highlights Abraham's deliberate precaution in leaving the servants behind, fearing they might physically restrain him from obeying God's command to sacrifice Isaac. Abraham's promise that both he and the lad would return reflects either prophetic insight or his faith that God would raise Isaac from the dead.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch draw attention to Abraham's inward turmoil as he walks with Isaac. Abraham protects his son from the full horror of the command, answering "God will provide" rather than revealing Isaac's own role. Even his confident words about returning were spoken in deep uncertainty about how God would resolve it.
Lange's Commentary Reformed 1857
Lange argues that God's command to Abraham was not a literal demand to kill Isaac, but a call for a spiritual sacrifice that Abraham misunderstood through his heathen background. God permitted this misunderstanding as a necessary test, then corrected it with the clearer revelation of the angel. The change from Elohim to Jehovah marks the progression from an obscure command to its true spiritual meaning.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry emphasizes the severe difficulties Abraham had to overcome in obeying God: the command seemed to contradict God's own law against murder and went against the deepest natural affection for his son. Abraham's obedience was not simple or easy; it meant breaking through these massive objections.