Editing Binding of Isaac (section)

==Christian views==
[[File:Sasanian-era gem, depicting the sacrifice of Isaac, Pahlavi inscription.jpg|thumb|right|[[Sasanian Empire|Sasanian-era]] carnelian gem, depicting Abraham advancing towards Isaac with a knife in his hands. A ram is depicted to the right of Abraham. [[Middle Persian]] (Pahlavi) inscription {{transliteration|pal|ZNH mwdly l'styny}}. Created 4th–5th century AD]]
[[File:Peter Paul Rubens - Het offer van Abraham, Een engel weerhoudt Abraham om Isaak te offeren (Genesis 22-10-12) - 66-3 - Nelson-Atkins Museum of Art.jpg|thumb|''An angel restrains Abraham from sacrificing Isaac'', [[Rubens]], c. 1614]]
The binding of Isaac is mentioned in the [[New Testament]] [[Epistle to the Hebrews]] among many acts of faith recorded in the [[Old Testament]]: "By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises offered up his only begotten son, of whom it was said, 'In Isaac your seed shall be called', concluding that God was able to raise him up, even from the dead, from which he also received him in a figurative sense." (Hebrews 11:17–19, NKJV)<ref>{{bibleverse|Hebrews|11:17–19|NKJV}}</ref>

Abraham's faith in God is such that he felt God would be able to resurrect the slain Isaac, in order that his prophecy (Genesis 21:12)<ref>{{bibleverse|Genesis|21:12}}</ref> might be fulfilled. Early Christian preaching sometimes accepted Jewish interpretations of the binding of Isaac without elaborating. For example, [[Hippolytus of Rome]] says in his ''Commentary on the Song of Songs'', "The blessed Isaac became desirous of the anointing and he wished to sacrifice himself for the sake of the world" (''On the Song'' 2:15).<ref>{{Cite journal |last=Smith |first=Yancy W. |date=2015-01-01 |title=Mystery of Anointing: Hippolytus&#39; Commentary On the Song of Song in Social and Critical Contexts |url=https://www.academia.edu/3742760/Mystery_of_Anointing_Hippolytus_Commentary_On_the_Song_of_Song_in_Social_and_Critical_Contexts |journal=Gorgias Studies in Early Christianity and Patristics}}</ref>

Other Christians from the period saw Isaac as a type of the "Word of God" who prefigured Christ.<ref>Origen, ''Homilies on Genesis'' 12</ref> This interpretation can be supported by symbolism and context such as Abraham sacrificing his son on the third day of the journey (Genesis 22:4),<ref>{{bibleverse|Genesis|22:4}}</ref> or Abraham taking the wood and putting it on his son Isaac's shoulder (Genesis 22:6).<ref>{{bibleverse|Genesis|22:6}}</ref> Another thing to note is how God reemphasizes Isaac being Abraham's one and only son whom he loves (Genesis 22:2, 12, 16).<ref>{{bibleverse|Genesis|22:2–16}}</ref> As further support to the view of early Christians that the binding of Isaac foretells the Gospel of Jesus Christ, when the two went up there, Isaac asked Abraham "where is the lamb for the burnt offering" to which Abraham responded "God himself will provide the lamb for the burnt offering, my son." (Genesis 22:7–8).<ref>{{bibleverse|Genesis|22:7–8}}</ref> However, it was a ram (not a lamb) that was ultimately sacrificed in Isaac's place, and the ram was caught in a thicket (i.e. thorn bush) (Genesis 22:13).<ref>{{bibleverse|Genesis|22:13}}</ref> In the New Testament, John the Baptist saw Jesus coming toward him and said "Look, the Lamb of God, who takes away the sins of the world!" (John 1:29).<ref>{{bibleverse|Genesis|1:29}}</ref> Thus, the binding is compared to the Crucifixion and the last-minute stay of sacrifice is a type of the Resurrection. [[Søren Kierkegaard]] describes Abraham's actions as arising from the zenith of faith leading to a "teleological suspension of the ethical".{{sfn|Kierkegaard|1954}}

[[Francis Schaeffer]] argues:

{{blockquote|Kierkegaard said this was an act of faith with nothing rational to base it upon or to which to relate it. Out of this came the modern concept of a 'leap of faith' and the total separation of rationality and faith. In this thinking concerning Abraham, Kierkegaard had not read the Bible carefully enough. Before Abraham was asked to move towards the sacrifice of Isaac (which, of course, God did not allow to be consummated), he had much propositional revelation from God, he had seen God, God had fulfilled promises to him. In short, God's words at this time were in the context of Abraham's strong reason for knowing that God both existed and was totally trustworthy.|Francis A. Scaheffer, ''The God Who is There'', 1990{{refn|Francis A. Schaeffer, "The God Who is There," in The Francis A. Schaeffer Trilogy: Three Essential Books in One Volume (Wheaton, IL: Crossway, 1990), 15.1990}} }}