Chapter VIII.
God puts Abraham to various tests, but most notably by giving him the command to sacrifice his son. Each word of this command is carefully examined, and the perfect obedience of the Patriarch is demonstrated in his journey and in the preparation for the sacrifice. Finally, after the mystery has been revealed through the substitution of a ram offered in place of Isaac, the third aspect presented is the blessing of Abraham.
66. And it came to pass after these things, God tested Abraham (Gen. XXII, 1). The Devil tests in one way, God tests in another. The Devil tests in order to overthrow; God tests in order to crown. In the end, he tests those who have been approved by him. Hence David says: Test me, O God, and try me (Psal. CXXXVIII, 23). And God tested the holy Abraham before, and thus he tested him; lest if he had tested before he had approved, he would burden him: he commanded him to leave Haran after he had approved, and he found him obedient (Gen. XII, XIV, XVII). He proved, relying on the title of faith, he freed his grandson, even though he had touched no booty, he promised a son to an old man, and he was a hundred years old, even though he considered Sarah's genitals dead; nevertheless, he believed, and did not hesitate in faith, which could be hindered by the reason of sterility or old age: he proved himself in the diligence of hospitality (Gen. XVIII, 1 et seq.). Therefore, he thought it necessary to test him, as one who should be tested with greater trials and more difficult commands. And indeed, by this example we are taught that someone is proven by true things, but is tested by things that are fabricated and false. For God did not desire to be sacrificed by the father, nor did he desire this duty to be fulfilled, who offered a sheep to be sacrificed instead of his son. But he tested the affection of the father, to see if he would prioritize God's commandments over his son, and not sway the force of his devotion through consideration of paternal piety.
67. And he said to him: Abraham, Abraham! The repetition of the name awakens the mind to be more prepared. Finally, he responded: Here I am. And he said: Take your beloved son, whom you loved, Isaac, and go to the high mountain, and offer him to me as a burnt offering on one of the mountains that I will tell you. He does not allow the father's affection to be idle. At first, he stirs it up and pricks it with the stings of piety, and he added the name of the son to the name of kinship and the force of love. He did not think it was enough to say 'son', he adds 'whom you loved, Isaac, the beloved one'. Why does he say 'whom you loved' and not 'whom you love'? We can certainly use the divine custom as a defense of Scripture, because often the past is used for the future or present, as you have in the Gospel: 'This is my beloved Son, in whom I am well pleased' (Matt. III, 17), even though the Father always is pleased in the Son. And in the Psalm you have: The Lord said to my Lord, sit at my right hand (Ps. 109:1), with the implication that He always sits there. We can, however, understand it for now as the most beloved person, and you can signify whom you loved in order to show that it was not a recent impulse of love, but a long-standing and proven love. For what is increased for a time, is dissolved for a time: but what has pleased for a long time or always, cannot quickly be removed. It can also be seen that it is not absurd, because we love those who are going to die more. This is the one whom you loved before; as if she loves to be sacrificed. Nor did she add the name of the holy Isaac in vain, that is, the one whom you received as a only son from your wife, whom you received in old age, whom you received as the reward of your faith, the recompense of your works, whom you received from the promise of God, not from the fecundity of a spouse, from whom you could hope for another. You will offer me a burnt offering: but first go to the high land. A space is inserted, so that the desire of the father may not seem to be suddenly precipitated, but by that delay the grace of devotion is creeping, the desire of the father. He added: In one of the mountains that I mentioned to you. And here likewise, as you ascend from below, the force is broken, your right hand becomes tired, your intention weakens: while seeking to learn the mountain, you unlearn the preparation.
68. But rising not only on the following day, but also at dawn, so that night seemed to have delayed the eager father: He spread out his donkey, and took with him two boys, and Isaac his son, and he cut the wood for the burnt offering (Gen. XXII, 3). We are taught to bring everything prepared for sacrifice: we also learn to claim for ourselves the preparations for the sacrifice and the office of ministry, not delegating them to others. The old man Abraham, rich in flocks and abundant in servants, did not seek a company of companions: he himself also cut the wood and did not cease his greater duties with his own strength.
But he came to the place which God had told him, on the third day. And he himself, together with two others, set out on the third day, carrying his offering with him, and came to the place of sacrifice on the third day. This number is significant and fitting for sacrifices. Finally, in later times, Moses said to Pharaoh, the king of Egypt: 'We will go a journey of three days and offer sacrifice to the Lord our God, as he has commanded us.' And correctly on the third day the sacrifice of the Trinity is celebrated.
And looking, Abraham saw the place from a distance (Gen. XXII, 4). He carefully examines the one who hastens to fulfill. Although he quickened his step with an old man's eagerness, he thought that this delay preceded his eyes: the duties of each member were flourishing, although the aged limbs could not flourish. The sight of old men tends to grow dull, so that they may not easily see even things close at hand. Here he not only saw the place, but also looked upon it from afar.
And he did not hesitate to see, but he said to his servants: Sit here with the donkey: but I and the boy will pass over to that place; and when we have worshipped, we will return to you (Ibid., 5). The donkey is a fitting symbol, for the truth is in the foal of the donkey. In this animal, the people of the Gentiles, previously subjected to burdens, are figuratively represented, now subjected to Christ. Therefore, Isaac is a type of Christ who will suffer. He came riding on a donkey, representing the people of the nations who would believe. Therefore, when the Lord was coming to undergo suffering for us, He loosed a colt of an ass, which He Himself sat upon, one that was already gentle and tame, even though it was believing in Christ's yoke. But when He says, I and the lad will go further, He shows that neither would the Father, who had entered upon so great an undertaking, fail, nor would the Son give in; either because they would pass through the hardness of so great a deed by the remedy of mercy, or because they would return to you, He prophesied what He did not know (22, q. 2, cap. Si quaelibet, § Prophetavit). He himself alone was arranging to return, after his son was sacrificed: but the Lord spoke through his mouth what he was preparing. However, he spoke deceitfully with the servants, so that, with the matter being unknown, no one would hinder, or obstruct with groaning, or weeping.
72. However, he took the wood of the holocaust and laid it upon Isaac his son. He took also in his hands fire and a sword (Gen. XXII, 6). The victim is consecrated by the holy ministry and entrusted to the future. This victim of piety is carried before the ministry of the pious. Isaac carried the wood for himself, Christ carried the cross of his own execution. Abraham accompanied his son, the Father accompanied Christ. Neither Isaac alone, nor Jesus alone. Lastly, he says: You will leave me alone, yet I am not alone, for the Father is with me (John XVI, 32).
Isaac said to his father Abraham, Father. And he said: Here I am, my son (Gen. 22:7). The fatherly affection is moved by the words of piety, and is beaten by certain waves from here and there. The son calls his father: the father says, Son; so that the father may recognize himself by the very sound of the words: which is impossible for him to strike, whom he would wish to subject himself to the wound. These names of life are accustomed to work grace, not the ministry of death: these words are accustomed to incite to piety, not to death.
Isaac added, saying: Behold the wood, where is the lamb for a burnt offering? (Genesis.) And here he prophesies by speech, not by knowledge. For the lamb was being prepared by the Lord for sacrifice. Finally, Abraham responds in the same way: God will provide himself a lamb for a burnt offering, my son. (Genesis.) Unwavering from his zeal for devotion, the minister does not hesitate to frequently call his son; thus he is founded on the solidity of his intention: and he thought himself to be a better father, he judged that his son would remain with him forever, if he were to offer him up as a sacrifice to God. Not only did he prophesy, foretelling what would happen immediately, because God provided for himself a sacrifice for Isaac and restored his son to his father; but what is more, that this sacrifice was not of divine disposition, but another sacrifice which God prepared for himself, in order to cleanse the world: this sacrifice was more pleasing to all, because of which many fathers would offer their sons, and would not fear to be separated from their sons in this world. Every day fathers offer their sons, so that they may die in Christ, and be buried in the Lord. How many fathers, after the martyrdom of their sons, returned happier from their tomb!
75. Abraham came to the designated place for sacrifice; And he built an altar there, and placed wood on it. How much effort was made to slaughter, lest his son be suddenly thought to be sacrificed? And having bound his son Isaac's hands and feet, he placed him on the altar on top of the wood. The father binds his son with his own hands; lest, by fleeing, the son, and the sin inflamed by force of fire, incur punishment.
76. And the Angel said, Abraham, Abraham (ibid., 11). The divine voice held his hand in a certain way, and the stroke of the vibrating hand occupied his right hand. It did not call once, lest he either not fully hear or regard it as a chance voice. Thus, it called again, just as it commanded. It repeated the voice, fearing that it would be anticipated by the zeal of devotion, and that one voice could not recall the strike of the one striking. You shall not lay your hand on the boy, nor shall you do anything to him; for now I know that you fear your God, and you have not spared your most beloved son for my sake (ibid., 12; 2-2, q. 2. cap. Si quaelibet, § Non enim): that is to say, I sought your affection, not demanded your action. I tried your patience, if you would not spare even your most beloved son on account of me. I do not take back what I myself gave, nor do I envy the heir, whom I bestowed upon one who had nothing. Nor did he say in vain to him also, his most beloved son, that which he said above, 'Whom you have loved,' so that you would not think that he had already ceased to love.
77. And looking, Abraham saw, and behold, a ram was caught in a bush. In what way a ram? Clearly as excellent compared to the rest of the flock. In what way caught? So that you would notice that that sacrifice was not of the earth. In what cause was it caught by its horns, except that it would raise its flesh by a higher power above the earth? According to what is written: 'On his shoulders is the government' (Isaiah 9:6). Who is signified, if not the one of whom it is written: 'He has exalted the horn of his people' (Psalm 148:14)? Our horn is Christ, who has shown himself to all, as we read, 'You are the most handsome of the sons of men' (Ps. 45:3). He alone is lifted up and exalted from the earth, as he himself teaches us when he says, 'I am not of this world, I am from above' (John 8:23). Abraham saw him in that sacrifice, he beheld his passion. And therefore the Lord himself said of him, 'Abraham saw my day, and he rejoiced' (Ibid., 56).
78. Therefore the Scripture says: Abraham called the name of that place, The LORD will provide; as it is said to this day, “On the mount of the LORD it shall be provided.” (Gen. XXII, 14), that is, what appeared to Abraham, revealing the future passion of his body by which he redeemed the world, also showing the type of passion when he showed the suspended tree. That little bush is the gallows of the cross. And on this wood, the most excellent shepherd of the flock, being exalted, drew all things to himself, that he might be known by all. Where he also says: When you have lifted up the Son of Man, then you will know that I am (John 8:28). From this, Abraham also deserved God.
79. Lastly, this is the third blessing. For he received three blessings: one after the victory, when he delivered his grandson, when Melchizedek met him, and when the Lord said to him: Look up at the sky and count the stars, if you can. So shall your offspring be. And Abraham believed in God, and it was credited to him as righteousness (Gen. XV, 5 and 6): another when Abraham was commanded to be named (Gen. XVII, 5), and he received the sign of circumcision: the third here, when he did not hesitate to offer his beloved son as a burnt offering to God. This blessing has been given again to the ancestors. For in them, the propagation of the seed of Abraham was promised to come: but in this one it says: And in your seed shall all the nations of the earth be blessed; because you have listened to my voice (Gen. XXII, 18). And therefore, let us listen to the voice of our God, and let us obey his commandments, if we want to find favor with him.