The Sacrificial System in the Hebrew Scriptures Video
5 Levitical Sacrifices IntroductionThe Sacrificial System in the Hebrew Scriptures - reply
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The Sacrificial System in the Hebrew Scriptures.
The sacrifice of Isaac. The sealing of the faith of Abraham. The completion and sealing of source Divine Promise. And he said, Take now thy Song of Solomon, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah [shown or provided of Jehovah]; [ FN2 ] and offer him there for a burnt offering [ FN3 ] upon one of the mountains which I will tell thee of.
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And he said, Behold the fire and the wood, but where is the lamb for a burnt offering? And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know [I have perceived] that thou fearest God [literally: a God-fearer art thou], seeing thou hast not withheld thy Song of Solomon, thine only son from me 13 And Abraham lifted up his eyes, and looked The Sacrificial System in the Hebrew Scriptures, descried], and behold, behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him for a burnt offering in the stead of his Song of Solomon 14 The Sacrificial System in the Hebrew Scriptures Abraham called the name of that place Jehovah-jireh [ FN5 ] [Jehovah will see]: as it is said to this day, In the mount of the Lord it shall be seen.
The documentary hypothesis [which implies not only that historical documents may have come down to Moses, and were used by him, but also that the book is compacted from distinct and still distinguishable compositions. G] meets in this section a very significant rebuke, whose import has not been sufficiently estimated either by Knobel or Delitzsch. We must, therefore, hold that the Jehovist uses Elohim here, so long as he treats of human sacrifices, and then first, after this sacrifice, so foreign to the religion of Jehovah Genesishas been rebuked, uses Jehovah. This change of the names of God Isaiah, at all events, significant, as is every change of the names of God in the original dependence and connection of one of the two narrators.
The change in the names in this section is explained by the fact, that the revelation of God, which the patriarch received at the beginning of the history, mingled itself in his consciousness with traditional Elohistic ideas or prejudices, while in the sequel, the second revelation of Jehovah makes a clear and lasting distinction between the pure word of Jehovah, and the traditional Elohistic, or general religious apprehension of it. We have already discussed, in the introduction p It is no difficulty, in his view, that God, the true one, who is truth, commands at the beginning of the narrative, what he forbids at the close, as it was not difficult to him to The Sacrificial System in the Hebrew Scriptures that the assumed angels Genesis 6 were created sexless, but had in some magical way themselves created for themselves the sexual power.
It is not the difficulty in reconciling this command with the prohibition of human sacrifices in the Mosaic law, but in reconciling the command with the prohibition in this history, if the killing continue reading Isaac is referred to in both. Hengstenberg and those who argue with him, urge in favor of their view: 1. That the command relates only to the spiritual sacrifice of Isaac, here termed a burnt-offering because of the entire renunciation of Isaac as a son by nature, which he was to make, so that Isaac was to be dead to him, and then received back again from the dead, no longer in any sense a son of the flesh, but the son of promise and of grace; and then, 2.
See also the passage 1 Samuel ; and finally3. But on the other hand it is urged with great force: 1.
That the terms here used are such as to justify, if not require, the interpretation which Abraham put upon the command, i. It is obviously the design of the writer to present this temptation as the most severe and conclusive test.
*Disclaimer
He was tried in the command to leave his home, in his long waiting for the promised seed, in the command to expel Ishmael. In all these his faith and obedience stood the test. It remained to be seen whether it would yield Sacrificizl son of promise also. This test, therefore, was applied.
If he obeys the command he would seem to frustrate the promise; if he held fast to the promise and saved his son he would disobey the command3.]
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